Le Forum Vol. 37, #4 - University of Maine

Transcription

Le FORUM
“AFIN D’ÊTRE EN PLEINE POSSESSION DE SES MOYENS”
VOLUME 37, #4
SUMMER/ÉTÉ 2015
Peter Archambault, circa. 1984 (See pages 3, 20-23)
Websites:
Le Forum: http://umaine.edu/francoamerican/le-forum/
Oral History: Francoamericanarchives.org
Library: francolib.francoamerican.org
Occasional Papers: http://umaine.edu/francoamerican/occasional-papers/
Maine’s French Communities:
http://www.francomaine.org/English/Pres/Pres_intro.html francoamericanarchives.org
other pertinent websites to check out Les Français d’Amérique / French In America
Calendar Photos and Texts from 1985 to 2002
http://www.johnfishersr.net/french_in_america_calendar.html
Franco-American Women’s Institute:
$6.00 US
http://www.fawi.net
Le Forum
Sommaire/Contents
REMINDER!
Dédié-Peter Archambault et
Harry A.M. Rush Jr...........3,20-23
Le Centre Franco-Américain
Université du Maine
Orono, Maine 04469-5719
Lisa_Michaud@umit.maine.edu
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Volume 37 Numéro 4
Summer/Été 2015
Publishing Board
Don Levesque
Paul Laflamme
Virginia Sand Roy
Lin LaRochelle
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Diane Tinkham
L’État du WI..........................11-12
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Rédactrice/Gérante/Managing Editor
Lisa Desjardins Michaud
Poetry/Poésie.........................30-32
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Coin des jeunes......................33-35
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Genealogy...................................38
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2
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Le FORUM
Centre Franco-Américain, Orono, ME 04469-5719
SUMMER/ÉTÉ 2015
Ce numéro de Le Forum est dédié à la mémoire de
Peter George Archambault et Harry A.M. Rush Jr.
This issue of Le Forum is dedicated in memory of
Peter George Archambault and Harry A.M. Rush Jr.
SAINT-QUENTIN, NEW BRUNSWICK - On May 17, 2015, Peter Archambault passed away peacefully in the presence
of his daughters at the Hotel Dieu St-Joseph
Hospital in Saint-Quentin, NB. Peter was
born on March 24, 1939, son to Paul and
Corinne (Thibodeau) Archambault in Madawaska, Maine. Peter was blessed with seeing
the world through the eyes of an artist. From
a young boy to his final days, his drawings
and art reached out to the artist in each of us.
After graduation from Madawaska
High School in 1957, he attended St. Joseph College in Biddeford, Maine, and The
Rhode Island School of Art & Design in
Providence, Rhode Island. He served two
Harry A.M. Rush Jr.
To see some of Harry’s past submissions to Le Forum check out our past issues
at: http://umaine.edu/francoamerican/
le-forum/
"The Town That ... East Millinocket means East of "many islands" in ...
Centennial Diary by Harry A.M. Rush Jr.
http://www.eastmillinocket.org/centennial_diary.html
years in the U.S. Army and on November
30, 1962, he was married to Flore Godbout
from Drummond, NB. The artist became
a father with three children, Lisa Archambault of Moncton, NB, John Archambault
(passed on Aug. 24, 1990), and Denise
(Archambault) McCluskey of Moncton,
NB. He has been blessed with three grandchildren, Samuel Morin and wife Hayley,
Richard Malenfant and Kaitlin Malenfant,
all of Moncton, NB. Peter had three brothers, Paul and wife, Elaine, of Brunswick,
Maine, John and wife, Gwendolyn, of
Brewer, Maine, and Jim (passed in 2013)
and wife, Louise, of Madawaska, Maine.
Peter was a consummate artist, and a
profound writer, who loved people, animals
and the raw beauty of nature. Throughout the
wide variety of work and creative projects he
did in his life, he could always be found with
his drawing pad of paper, a tin of graphite
leads and black charcoal smudged fingers.
Peter's most recent project is a series of
historical drawings of the people and life of
Kedgwick, NB, which will be displayed in
the new tower being built to commemorate
the village's centennial celebration. The
drawings hold the love and deep respect he
had for the beautiful people and lands of this
corner of the Upper Appalachian Mountains.
A commemorative ceremony will
occur on Saturday, May 23, 2015, at La Residence Funeraire Valcourt in Saint-Quentin,
NB, 254 RUE, Canada. The doors will open
at 1:30 p.m. and the ceremony will start at
2 p.m. Friends and family are invited to
bring a special piece of Peter's artwork to be
displayed during this gathering; pieces large
or small, framed or not, even something
scribbled on a napkin. There will be time for
anyone who would like to get up and speak
a few words, or share a story ... and if you're
thinking of bringing flowers, Peter's favourite colour is yellow. - See more at: http://
obituaries.bangordailynews.com/obituaries/
bdnmaine/obituary.aspx?n=peter-george-archambault&pid=174906407#sthash.Ep88gxeT.dpuf
(See page 20 for more...)
EAST MILLINOCKET – Harry
A.M. Rush, Jr., 76, died Wednesday,
March 18, 2015, at a Millinocket health
care facility. He was the son of Harry
A.M. and Mary Florence (Willett) Rush,
born March 15, 1939, in Millinocket.
He graduated from St. Martin of
Tours High School, Millinocket, class of
1957, staffed by the Sisters of Our Lady of
the Holy Rosary of Rimouski, Quebec, and
earned his bachelor of arts degree at Holy
Cross College, Worcester, Massachusetts,
and his master of arts in teaching at Assumption College, Worcester, MA. He also studied at the Laval University French School,
Quebec City, the University of Toulouse,
France, the Middlebury College Spanish
School, Vermont, and the Foreign Language
Department at the University of Maine. He
served aboard the USS Witek DD 848 from
1962-64. He taught French at Houlton High
School from 1966-68 and French and Spanish at Schenck High School, East Millinocket from 1968-2001, when he retired.
He married Sharon Callnan at St.
Mary’s Church, Houlton, on August 10,
1968 by Rev. Francis Nelligan. He was a
communicant of Christ the Divine Mercy
Parish, St. Peter’s Church, East Millinocket
and was a Eucharistic Minister to the sick.
He was the advisor of the Schenck yearbook
for 30 years. He also contributed many articles to LE FORUM, the Franco-American
publication of the University of Maine,
and wrote THE CENTENNIAL DIARY
OF EAST MILLINOCKET 1907-2007.
He was an officer of the East Millinocket
Teacher’s Association for many years and
a life member of the Sodality of Our Lady.
He was predeceased by his parents, his
aunt, Sister M. Teresa Rush, RSM, and his
parents in law, Albert and Ethel (Denning)
Callnan. He is survived by his wife, Sharon Callnan Rush, his sister in law, Sister
Miriam Therese (Helen) Callnan, RSM;
cousins Sylvia Hagerthy, Brian Willett,
Kay Harmston, Eleanor Miller, and Harriet
Mason; ten godchildren, including James
Jamo of East Millinocket; and cousins,
the Bonis, Jamo, and Provenzano families.
3
Le Forum
From Maine to Thailand
The making of a Peace Corps Volunteer
by Roger Parent
ED. NOTE: This is the seventh in a series of excerpts from a memoir written by Lille, Maine, native Roger Parent in 2004,
tracing the first 24 years of his life, from his childhood in Acadian French-speaking northern Maine to the end of his service as
a member of the first group of Peace Corps volunteers in Thailand. This aritcle first appeared in “Echoes”, No. 92 pages 19-21.
Being Shy is Okay
I had been told too often when growing
up that I was shy. Relatives said, “Oh, you’re
shy and cute,” and occasionally they talked
about my shyness as if I was not present,
“He’ll get over his shyness as he grows up.”
Did they think calling me shy would
make me less shy? Did they think because
I was quiet and reticent that I was oblivious
to what was going on around me? Calling
me shy just made me more self-conscience.
If the people around me had ignored my
shyness, I might have grown out of it as a
child instead of having to grapple with it as
an adult, when it had become more ingrained
in my personality––when I saw myself
as a shy person and acted accordingly.
A wonderful thing happened to me
during Peace Corps training: I discovered
that being shy was okay. The Thais liked
my reticence, reserve, cautiousness and sensitivity. I was the antithesis of the popular
caricature of the American abroad: loud,
backslapping, and insensitive to people of
other nationalities and cultures. The Thai
staff said I would get along great in Thailand
for I acted like a Thai, and I would fit in well.
I learned that shyness in one culture
doesn’t necessarily translate to shyness in
another; a typical American can seem too
aggressive in Thailand, while a shy American can be seen as a typical Thai. I felt
fully accepted by the Thai staff––shyness
and all––and this made me more confident.
Finally, I was in a situation where my
shyness was a strength, not a weakness.
Being shy helped me to navigate
the training program. My sensitivity to
other people’s feelings, which had often
hindered me in social relations, helped me
avoid cultural faux pas. My wait-and-see
attitude before jumping into unfamiliar social situations was a plus. These
helped me “cross over” to the Thai culture.
The Thais taught me that my
shyness was just fine, and from them I
learned to accept myself more fully, and
to not let my shyness get in the way of
4
doing what I wanted to do with my life.
Bangkok
January 22, 1962, my 23rd birthday, and I was just minutes from Bangkok. I couldn’t have wished a better gift.
A shy Roger Parent at about
eight years old
As the plane made its final approach,
the excitement among the 45 volunteers was
palpable. We had trained in Ann Arbor for
three months, which had seemed too long,
and we were scheduled for two weeks of
orientation in Bangkok, which seemed
unnecessary. My excitement was tempered
by my impatience to be teaching in Udorn,
but my impatience was easily trumped by
the reality and joy of arriving in Thailand.
It had been only a year and two days
from President John F. Kennedy’s inauguration and challenge to the American people,
“...ask not what your country can do for you;
ask what you can do for your country.” I had
seized his challenge, made it mine, and had
written President Kennedy of my interest
in the Peace Corps, then only an idea. By
March 1, 1961, when the Peace Corps was
created, tens of thousands of Americans had
sent letters like mine to the President and
the Peace Corps Director, Sargent Shriver.
The long flight from Ann Arbor
to Bangkok had been comfortable and
uneventful. The pilot had dipped the
plane slightly when crossing the dateline west of Wake Island, awakening
the butterflies in my belly, and he had
said jokingly, “We’ve just lost a day.”
I would have to wait a few years to
get back my lost day, but meanwhile, I
would learn lessons and create memories
that would help shape the rest of my life.
We had flown westward to exotic
southeast Asia, and after a soft landing, we
were on the tarmac, taxiing quickly to the
terminal. We gave the crew a loud ovation
for a great ride over the ocean, but inside
we were celebrating our arrival in Thailand.
The stairway was rolled to the plane,
the door was opened, and the regular passengers disembarked. We line up from the
door to the bottom of the stairway fro the
welcoming remarks and picture-taking. My
immediate sensation on walking out was of
the heat and humidity. It felt good. As my
eyes adjusted to the blinding sunlight, I saw
a crowd of Thai officials, American Embassy
personnel and reporters, gathered to greet us.
We had arrived.
I don’t remember what came first,
but we sang the Thai national anthem in
Thai, and Thai officials welcomed us in
English. Volunteers Art and Peggy, responded to the welcome in Thai, expressing our happiness at being in Thailand
and our gratefulness to the Thai people
for their invitation to live among them.
I was told later that our arrival had
doubled the number of Thai-speaking Americans in Thailand. Not only could we sing
the Thai national anthem, but we could speak
Thai well enough to carry on a rudimentary
(Continued on page 5)
SUMMER/ÉTÉ 2015
(From Maine to Thailand continued from page 4)
conversation. The Thais and the American
Embassy personnel were impressed with
our language skills, but they were even
more impressed that most of us were to be
assigned upcountry, outside of Bangkok.
It would be hard to overestimate the impact of 45 Americans singing the Thai national
anthem in Thai on the assemblage at the airport, and on Thai peoples across the country.
News of the Thai-speaking Americans spread quickly throughout Thailand
as the welcoming activities stretched out
for two weeks. Our ability to speak Thai,
our knowledge of the culture, even if quite
elementary, personified the Peace Corps
approach. It said that Peace Corps Volunteers respected the culture, the language,
the religion and the way of life of the
Thai people. Later, our simple life style
would deepen these initial impressions.
Roger Parent lives in South Bend,
Indiana, where he served as city councilor
and mayor in the 1970’s and ‘80’s. He
is trustee of the South Bend Community
School Corporation and found of World
Dignity, a non-profit organization focused
on educational programs in Thailand,
India and South Bend. In 2005 he assisted victims of the Dec. 26, 2004 tsunami as deputy director of the Tsunami
Volunteer Center in Khao Lak, Thailand.
He and his wife, Rolande (Ouellette),
have four children and six grandchildren.
The history of the
Catholic Church of the
Saint John Valley
Guy Dubay
Madawaska, ME
To understand the history of the
Catholic Church of the Saint John Valley in Maine one might need to recognize the impact of the Irish who
played middleman between the French
and the English in the American church.
John Francis Rice of Edmundston,
N.B, James C Madigan of Fort Kent (later
of Houlton) and Msgr. John Bernard Fitzpatrick got Msgr. Antoine Langevin, pastor
of St. Basile, N.B. to accept an American
mission at Mount Carmel in 1847. Yet to
understand the situation of Saint-Bruno
Famous Thai architecture style on a Catholic church
Roger Parent and a few other Peace Corps Volunteers surrounded by children in Hong Kong/Kowloon
abd Saine-Luce missions in Father Langevin's parish you have to understand the
difference of positions between the the
first pastors in those missions. [Journal
of Bishop Fitpatrick, august 1847 p. 281]
Father Antoine Gosselin, pastor of
St. Bruno was appointed to the St Bruno
parish at the request of New Brunswick's
Lieutenant-Governor, Sir John Harvey, not
at the request of Father Antoine Langevin.
[RAPQ 1983-39 pp. 227-228; p.232; p.
277] The primary motive for that request
appears to lay in the Lt. Governor’s belief
that Catholic mission help to keep the Native American pacific and away from the
reaches of American influence. the primary
qualification for Fr. Gosselin's appoint was
his ability to speak and communicate in
English [RAPQ 1938-39 p. 272] in order to
work with the New Brunswick governement
which suppled an annual stipend of £50 for
the pastor's service to the Indians.[ RAPQ
1927-28 p. 262; p. 278] His annual treks to
the Tobique and Woodstock reservations
where use of english was current also kept
him in touch with New Brunswick authorities in Fredericton. the in 1840 when an
Irish priesf, Msgr William Dollard was
appointed bishop of New Brunswick, Father
Gosselin's facility with English prove to be
an asset. In 1852 when Fr. Gosselin was
reassigned to the parish of of Cocagne in
southeastern NewBrunswick Msgr Dollard
sent to St. Bruno a string of Irish priests,
Fathers Walter Aylward, Michael Meloy,
Patrick McKeagney and John-James Nugent. when father Langevin died, rev.
Hugh Mc Guirk was sent to replace him
at St. Basile. also sent here were Sisters of
cahrity from the Irish convent of St. Vincent
of St. John, N.B. to teach at the academy
5
Le Forum
(The history of the Catholic Church of the
Saint John Valley continued from page 5)
intitated by fr. Langevin before his demise.
Father Henri Dionne's communications with letters in 1853 sent to former Maine Governor, Dr. John Hubbard, were written entirely in French..
During his pastorship at St. Basile,
Fr. Langevin set up a scholarship fund to
assist Madawaska students to go to the
Collège de Saine-Anne-de-La Pocatière.
Two students from Petit Sault (Edmundston,
N.B.) were sons of John Francis Rice cited
above. One of Rice's sons died there at the
college. Another student from the Langevin
territory was John Costigan of Grand Falls,
N.B., who would later in Parliament play a
key role in the discussion there during the
New Brunswick school crisis in the 1870s,
and yet another student from Aroostook
at La Pocatiere was John McCloskey of
Houlton who would later defeat Major
William Dickey of Fort Kent in the 1858
race for the county's sole seat in the state
senate. McCloskey in 1861 would serve as
the first colonel of the Maine 15th Regiment comprising largely of Aroostook men.
Fr. Henri Dionne's French letter show
to have been an astute observer of Maine
Politics. Fr. Gosselin with his ties to New
Brunswick did not give him the same context
as those evidenced in Fr. Dionne's setting.
In the archepiscopal archives in Boston
there's a letter from James C. Madigan to
the Bishop of Boston in which Madigan
describes Fr,Dionne as"my confessor". a
second person influencing Fr. Dionne in the
area of American politics was Major William
Dickey who wrote a letter to a Woodstock,
N.B. newspaper expressing favor of Fr.
Dionne work in the area of education here.
both Madigan and dickey were Democrats.
Father Dionne's letters to Governor Hubbard
[Chase, Henry, "Representative Men of
Maine", Lakeside Press, Porland, Me 1893
pp. xxix has a portrait of Gov. Hubbard
speaks favorably of Democrats, Shepard
6
Cary and Isaac Tabor of Houlton and representative Joseph Nadeau of Fort Kent, but
he speaks very negatively of Whig Party
members, col. David Page of Fort Kent, Rep.
Elbridge Pattee of Fort Fairfield, William
McCrillis of Bangor, Anson P. Morrill of
Readfield, Maine [National Cyclopedia of
American Biography has a portrait] . Morrill
would subsequently run successfully for
St. Bruno Photo taken from Van
Buren, Maine History by Martine A.
Pelletier and Monica Dionne Ferretti
governor on the American Liberty ticket,
which in effect was the The Know-Nothing
Party, then re-elected as a Republican.[
Maine Register, 1891 p. 107] Fr. Dionne's
letter comes at the time of the decline of
the whig party and the birth of the Republican Party.[Maine Register 1891, p 107]
The point of it all is that the difference
between Fr, Dionne and Fr. Gosselin was
not one against the other, but their differing
perception of politics. Fr Gosselin's expereience in politics lay with Fredericton and
Fr. Dionne's ties to politics lay in Augusta.
when Msgr. Fitzpatrick asked both pastors to
have their church wardens deed their parish
properties to the Bishop of Boston, Father
Dionne acted immediately. Fr. Gosselin appears to have run into some resistence form
his church trustees, or at least one of them..
Joseph Cyr, first Acadian elected to the
Maine Legislature refused to sign the deed.
For reason not altogether established Mr Cyr
is no record of his having sold his homestead
farm at what is now called Keegan village
in Van Buren to his brother, Benoni Cyr and
moved to St.Leonard, N.B. where we find
him and his spouse listed with their three servants in the 1851 N.B. census.[J. G. Poitras,
Recensement 1851 Census, Victoria County,
June 1998 p. 140, idem. 02-0092] The deed
finally got recorded five years later followed
very rapidly by Fr Gosselins being transferred to Cocagne, N.B. at the furtherest end
of the diocese from the upper St, John Valley.
Fr. Gosselin is out of the area at the
time of the founding of the Diocese of Portland in 1855. but Fr. Dionne remains on site
with his seemingly Democratic leanings;
Leaving us with the impression that the
Whigs/Know Nothings may have gotten
the best of him leading to his resignation
as Pastor of Ste. Luce in what is presently,
Frenchville, Maine. In the second letter to
Governor Hubbard Fr. Dionne stated outrightly that Col. David Page had threatened
to have him removed from his post. In the
turbulent state senate race of 1858 William
Dickey's Democrat henchmen chased Republican Col. David Page right out of the
election room, a description of which may
be read in the appendix of Professor Roger
Paradis' Mercure Papers. [ Appendix V p. cxviii] The temptation is to read into all of this
that Fr, Dionne got ground in the grist mill
of American Know-Nothing thread-mill.
In between St. Bruno and Ste. Luce
there developed the Mount-Carmel Mission
cited above when Irishmen Madigan, Rice
and Fitzpatrick sweet-talked Fr. Langevin
int a reluctant acceptance of the American reality in the affairs of the catholic
church in the St. John Valley of Maine.
Un aperçu du passé...
Par/by Trefflé Lessard
Waterville, ME
Posant devant le bureau de poste à Waterville dans
l'année 1943, nous avons l’école paroissiale St-François de
sales corps de tambours et clairons. Le jeune garçon au centre
de la première rangée n’a que seulement de 11 ans et il est un
étudiant de la quatrième année. C'était seulement une école de
garçons, enseignés par les Frères d'instructions chrétiennes.
Le nom de ce jeune membre de corps est Trefflé Lessard.
The young boy who is standing in the
center of the first row is only 11 years old.
He completed parochial schooling up to the
8th grade then went onto the 9th grade at
the local Junior high school and after that
he continued through senior high school.
During his senior year in 1952, this
young student was involved in studying
machine tool technology. In the spring of
that year, the state of Maine organized a
competition called Maine Future Apprentice
Competition. This student’s shop teacher
saw a potential in his student and encouraged
his student to participate in the competition
and this student chose to enter and compete.
SUMMER/ÉTÉ 2015
A glimpse into the past...
Posing in front of the Waterville post office in
1943, we have the parochial school St. Francis de
Sales, drum and bugle corps. The young boy at the
center of the first row is only 11 years old and is a
fourth grade student. It was an all boys' school, and
taught by the Brothers of Christian instructions. The
name of this young corps member is Trefflé Lessard.
This young student manufactured a
small 16 tooth steel gear and including a
steel rack that the gear could be driven onto.
Plus two single teeth fly cutters to machine
the gear and rack. The next step is that this
young student had to compose a speech regarding his project that had to be presented at
the competition. At the end of every school
day this student approached the English
teacher who also taught public speaking so
that he could practice his speech and acquire
her critiques. At the completion of the competition this young student took first place.
The judges were engineers from
different Maine mills and shipyards and
this young man was offered 3 jobs, one at
the Bath Ironworks, another at the Saco
Lowell shop and another at Keyes Fibre Co.
in Waterville where he accepted a 4 year
machine tool apprenticeship. Eventually,
overtime became a 1st class journeyman
machinist and stayed with this company
for 45 years. He then retired on January 1st
1997. It is now the year 2015. This young
boy who was only 11 years old marching in
the drum and bugle corps and today is now
only 82 years young and would still enjoy
participating in a drum and bugle corp.
(More from Maine see page 14)
7
Le Forum
Compère Bouki pi Compère Lapin.
A Franco-African Folktale.
Par Kent Beaulne dit Bone, pas Os Vieille Mine au Missouri
What does West Africa have in common with the Créoles of the St Francis
Mountains of S. E. Missouri? Well pay
attention, and I’m gonna explain it to
you. Cette psite histoire est un peu compliqué, il faut faire attention, vous autres.
The area between Potosi, Old Mines
and Richwoods, Missouri was an outpost
of surviving French identity in Upper
Louisiana well into the 20th century. This
is where the language, the culture, and the
stories were still thriving in the 1930s. It is
important to note that Indian, and African
slavery was part of the history of Franco-Spanish Louisiana, and therefore a part
of this story. There were still French speaking Blacks in the area in the early 1900s,
most of them the descendants of slaves.
« Ah ben, c’est bon de vous dzire.
Ah well, it’s good to tell you”. That’s how
the old French folktales started. None
of that “Once upon a time stuff”, icitte,
non. Although the majority came from
Canada, and France, there are a few that
did not. Dozens of these stories had been
handed down for generations, here in the
hills of Washington County, anciennement, Pays des Illinois, haute Louisiane.
I first heard these stories in americain,
as the old francophones here called English. Later I was told them en français.
In the age before radio, and television,
house parties, with live music, dancing,
and storytelling were the principle modes
of entertainment. Being an isolated rural area, electricity did not come to most
homes off the main roads until the 1940s,
and in some cases the 1950s. Imagine the
miners sitting on piles of tiff (barite) at the
diggings, or on the porches of their log
houses, listening to these vieux contes by
kerosene lamp. Although they may seem
like simple children’s tales to today’s more
sophisticated audiences, but they often
purvey a message on morality, and good
behavior, and like the Loony Tunes ©
characters, the grownups liked them too.
There was a series of contes known
as Compère Bouki pi Compère Lapin. As
far as I could tell, compère meant partner
or buddy, as Bouki and Lapin were usually
partners on some project in these stories.
8
They were always trying to outsmart, or
cheat each other, with Lapin usually getting the best of Bouki. I knew right away
that Lapin was a Wabbit, but couldn’t find
bouki in any dictionnaire français. Ma
grand-mère Ida Portelle m’a dit, Bouki est
un autre lapin. Hmmm j’ai cru. Others said
he was some kind of animal but couldn’t
describe him, or even the devil. After a
few years of wondering about this, quite
by accident, I found out what a bouki was.
While doing some digging at the
County Library in Potosi I found an 1895
book Louisiana Folk-Tales by Alcèe Fortier. M. Fortier was Professor of Romance
languages at Tulane University, Nouvelle
Orleans. He was also first president of the
American Folk-Lore Society. His book is a
collection of stories collected among the old
French speaking, black folks of Louisiana.
Here is a part of the introduction from that
1895 book; “It is very difficult to make a
complete collection of the negro tales, as
the young generation knows nothing about
them. It is a strange fact that the old negroes
do not like to relate those tales with which
they enchanted their little masters before the
war. It was with great trouble that I succeeded in getting the following stories.” It should
be noted that the now archaic word negro,
was a perfectly respectful word at the time.
Fortier included 42 tales in his book,
15 are Bouki pi Lapin stories. Mr. Fortier
explains that bouki is an African word for the
hyena, specifically the Oulof or Wolof language of Senegal. Many Africans brought
to the Louisiana Colony were captured in
West Africa. These stories were collected,
and written in the Créole dialect, which is a
mixture of an African tongue, and French.
There is an English translation of each
story, making them available to everyone.
The Créole dialect is still spoken
by both whites and blacks, in parts of
Louisiana, as well as the island nation of
Haiti. The word Créole in another context
is the name given to a person of French or
mixed French ancestry, born in the huge
Louisiana Colony, regardless of what
language they speak. Although the term
“Pawpaw French” is the most common
term heard today, in the 1930s, the tiff miners still referred to themselves as Créoles.
A decade and a half before Mr. Fortiers’, efforts, similar stories were collected
from English speaking Black folks in the
south by Joel Chandler Harris, a Journalist from Atlanta. In writing his stories he
recreated the dialect he remembered when
he lived at a plantation in Georgia in 1862.
He patterned Uncle Remus after a couple of elderly black storytellers he knew.
From UncleRemus.com; “On July
20, 1879 an undersized thirty-year old
journalist from Atlanta known as Joel Harris
began a journey from relative obscurity to
interregional fame. On that day the Atlanta
Constitution published the young copy editor’s “Story of Mr. Rabbit and Mr. Fox as
(Compère Bouki pi Compère Lapin.
A Franco-African Folktale.
continued from page 8)
told by Uncle Remus” Within months, magazines across the country were reprinting
his tales, and after more than 1,000 written
requests for a collection, the first Uncle
Remus book was published in Nov, 1880.
At the time, Harris said his purpose was not
ethnology, or folklore analysis, but simply
documentation.” As a result of his Uncle
Remus book, millions of Southerners grew
up with them, and they became a part of the
collective folk-lore of the South. I remember
hearing some of them, back when I was
pup. These books are still available, on line.
In the 1970s, talk about a Mr. Carrière
who had come down from le Canada, was
still floating around the community. He had
collected the old stories in a book, and the
songs on a wax cylinder recording machine
that fit snuggly into a round-top metal lunch
box, so common at the time. Although never really lost, his recording machine and
cylinders were eventually discovered by
researchers. They were stored at the University of Southwest Louisiana, at Lafayette.
The library of Congress made magnetic tape
copies, so that they are now in the Public
Domain, meaning no individual can claim
ownership of the material. I am lucky to
have many of them as MP3 in my collection.
Joseph Médard Carrière was a native
of Curran Ontario, and at the time, a professor at Northwestern University, Chicago.
He eventually settled at the University of
Virginia, where he taught until his death in
1970. The introduction to his book, Tales
From The French Folk-Lore of Missouri
states; “I was fortunate in meeting with a
good score of persons [at Prairie du Rocher
IL, and Ste. Genevieve MO] who still speak
French fluently and are intimately acquainted with the customs and traditions of an age
long past. It is impossible to reconstruct with
any degree of accuracy the social history of
an ethnical group practically extinct merely
from the study of a few scattered individuals
who have, for some mysterious reasons,
survived a movement of assimilation
completed almost a half-century ago. The
reader will understand readily my emotion
when in Old Mines, Missouri I came into
contact with an isolated group, practically
unknown to the outside world. I found
six-hundred French speaking families living
in this community. As a native of Canada,
I was at once welcomed into their midst
by the Creoles, since the tradition of their
Canadian origin has been handed down
from father to son, and is still quite alive.”
He spent two summers in the tiff
mining country in 1934 and 35. According
to his daughter Henrietta, he even brought
his wife once, for a visit. He must have
seemed at first a peculiar fellow to the rough
tiff miners, highly educated, dressed in his
white clothes, and a Panama hat, but he
spoke their language. He showed up at the
Paco Boyer store looking for French-speakers. He met Pete Boyer who showed him
around. He found lodging at the home of
Miss Suzzie Coleman. His principal conteurs were Joseph Ben Colman, and Frank
Bourisaw. When Mr. Carrière first showed
up at the diggings asking Joseph Benjamin
Colman to tell him stories, Uncle Ben told
him “I don’t have time for that, I’ve got
a family to raise.” He was a widower.
When Carrière responded, “Je peut payer,
Joseph Médard Carrière with his miners at Old Mines
SUMMER/ÉTÉ 2015
ben”, Uncle Ben says. “ Ça c’est un autre
histoire.” Et voilà, Carrière got his stories.
His son, who we called Joe Ben, was
fluent in the local French. He related that
Mr. Carrière would bring them presents,
and always had a bottle of wine, to loosen
up the tongues of his story tellers. His
daughter, Leona Thurman of Potosi had
her dad’s autographed copy of the Carrière book, which she let me make a copy.
Unlike the Uncle Remus book, the
audience for the Carrière collection was
very limited. With the impending death of
the language they were told in, the stories
nearly died out here. His book contains 73
contes, written in French, in a phonetic way
as to be able to hear exactly how the miners
spoke. For the bizarre looking script to make
sense, it is necessary to read the stories out
loud, to hear them. Simply looking at them,
they seem garbled. There is an English
synopsis at the beginning of each story.
So now we have collections of African Folk-Tales from three regions, in
the styles of Southern English, the Creole
dialect of Louisiana, and Missouri French.
Most of the Bouki pi Lapin contes are
humorous, with Bouki being the dupe, and
Lapin coming out on top. While reading
them Bugs Bunny immediately popped into
my head. With Daffy Duck taking the place
of the Bouki, I can imagine him saying to
Lapin, “your diths-picable”. It might be that
the guys at Warner Brothers who came up
with Bugs and Daffy, grew up hearing Uncle
Remus. An idea to pursue. If my memory
serves me correctly, Bugs Bunny even did a
version of the Tar Baby. Upon meeting her
he says “What’s up Doc”? When she doesn’t
answer him, he gets pissed and slaps her, get-
9
Le Forum
(Compère Bouki pi Compère Lapin.
A Franco-African Folktale. continued
from page 9)
ting first one, than all four paws stuck to the
cute gal with the dress and straw hat. Lots of
folks should remember the classic trickster
line from Rabbit. “Oh please don’t throw me
in the briar patch, throw me down the well.”
So depending on the version, the farmer, fox,
or bouki, threw Rabbit in the briar patch,
which is exactly where he wanted to be.
In one story from the Louisiana, 1895
Fortier book where Lapin is not included,
Bouki is a very malicious creature. The
parents of three daughters kept them in a tree
house for safety. The sly Bouki after being
rejected many times by the daughters finally
convinces them into pulling him up in the
basket used for hauling up their food deliveries. He then murders them while they sleep.
Their mother, upon discovering this crime,
cons him into putting his head in her lap so
she can delouse him. Upon falling asleep in
her lap, she cuts his throat in revenge. This
is the true nature of the hyena, cunning, and
bloodthirsty. Hyenas run in packs at night,
and can kill an adult lion if persistent enough.
One day in 1980 at the Potosi home of
Ida Portell; While “looking at the TV” as she
used to say, a hyena came into view. I said to
her, mais gardez donc, ça c’est un bouki. She
says “pew, il est laid, comme le guiable”.
(he is ugly as the devil). It is important to
remember, no one who told these stories in
Missouri for 300 years, knew what a bouki
was, nor had seen or could describe a hyena.
Now after hearing the stories all her life,
she finally got to see what he looked like.
So what the Missouri Créoles thought
were French or Canadian folk-tales, are
in fact African stories their ancestors had
learned from their slaves. Over time, and with
the abolishment of slavering in 1865, these
stories blended into the collective memory
of their European, and Canadian heritage.
It would be interesting to know if
any stories from the Indian ancestors’
became part of the Créole repertoire.
Be sure and check out our websites
and face books;
Old Mines French, and L’Académie Français du Pays des Illinois.
Next time; the story of Bouki pi Lapin
growing wheat together. Lapin is lazy and has
to leave to be a god-father, more than once.
Bouki is stuck working in the heat. What
Lapin is doing, is sneaking into the cellar of
Bouki house, eating his butter, and stealing
water. When Bouki finds out, he makes a
catin de gomme, to catch and punish him.
C Ray Brassieur has written a biography of Joseph Medard Carrier.
Ward Allison Dorrance some stories, and a glossary of unique words and terms in his Survival of French in the Old District of Ste
Genevieve. 1935 University of Missouri
Rosemary Hyde Thomas, It’s Good To Tell You, 1981 University of Missouri Press A retelling of these stories, in French with
English versions. Drawings by her husband Ron Thomas.
Kent Beaulne dit Bone et Brad Cormier de
Montreal, a Vieille Mine. A band stage I
built for a local historical organization
10
Upper Saint John Valley
(Northern Maine and Northwestern New
Brunswick) Historical Land Grant Database
By George L. Findlen, CG, CGL
Madison, WI
ily members who have lived in the Valley
The 2014 Congrès Mondial Acadien should pay attention to this exhibit: it is
(World Acadian Reunion) took place in the their story. Two, the website version of the
Upper Saint John Valley on the Maine--New exhibit has a searchable version of the land
Brunswick border in August. The three- grants made following the Webster--Ashburweek event was filled with cultural, histor- ton Treaty. The paragraphs below will show
ical, religious, and entertainment events. how to locate a family in the database and
The core of the CMA was a series of family how to use the information found there with
reunions, 120 of them, which included some other resources in order to track a family
Yankee and Quebec names, since they and (some, not all) from 1845 forward in time.
Start by going to the website at www.
Acadians have intermarried over the years.
A delightful part of the CMA was an expoatf.ca. Once at the website, click on
exhibit at the Musée historique du Madawas- “Retrouvez votre famille sur la carte” (Find
ka (Madawaska Historical
Museum) on the University
of Moncton campus at Edmundston. Titled “Disputed
Boundaries and Rediscovered Families,” the ten-stop
exhibit tells the story of the
Acadians which led to the
settlement of the Upper Saint
John Valley starting in 1785,
the conflict leading to the
Webster--Ashburton Treaty
of 1842, the implementation
of Article IV of that treaty which acknowledged the
grants of 1792 and 1794 and
the possessory claims of those who had your family on the map). You will be taken
settled land prior to the treaty, and finally to a different website at the Universite de Lathe conflict between Quebec and New val. I recommend leaving the default settings
Brunswick on their boundary which was on the upper right corner with a checkmark
finally settled in 1851. A richly illustrated at OpenStreetMap and at Mosaïque. The first
catalog of the exhibit was published as a places the plat maps over their proper geoseparate issue of the Revue de la Société graphic location, and I find the orientation
historique du Madawaska 42 (January – helpful. The second gives you the plat maps.
June 2014) and is available online in both (A technician georeferenced each lot on the
French and English at www.expoatf.ca/en/ plat maps drawn in the 1840s so that each
exposition. The museum plans to retain the plot is exactly where it should be today.)
online exhibit as a regular part of its website. The bottom right contains the zoom in and
Genealogists throughout North Amer- out buttons which will remain on all images
ica whose Acadian or Quebec ancestors once and which you will have to use. The upper
lived in the Upper Saint John Valley should left has the Recherche (Search) button. Click
be excited for two reasons. One, it tells the on that. That is where all the fun begins.
history of the Upper Saint John Valley in
Type the surname you want to reten graphic panels. Visitors learn as much search in the Recherche (Search) box and
or more from what they see as from what tap the Enter key on your keyboard. That
they read without having to plow through will produce a list of all individuals of
300 pages of text. Yankees and Quebecers that surname who received a deed to land
as well as Acadians who have distant fam- regardless of whether the land was now in
SUMMER/ÉTÉ 2015
Canada or now in the United States. Click
on the name you are interested in, and that
person’s plot will fill the screen next to the
list. The image will be overly zoomed in;
use the zoom out button to see where the
land is in the Valley. On the image will be a
small box. Click on the word “Details.” The
representatives of the two governments who
surveyed were supposed to get depostions
from current occupants claiming possession of a lot. The Canadian ones survived.
The American ones have yet to be found
and may not have survived. If the plot is
on the American side, the “depositions”
field in the small box will be empty. If the
plot is on the Canadian side, start grinning in delight. The detail is beyond rich.
Here is an example of a deposition which supplies the equivalent of a four-generation title search:
“Angelique Martin” : I claim land
on the River Saint John. Joseph
Martin on the upper side and
Simon Martin on the lower
side. I have been in possession
twenty years since my husband’s
death. He had possession twenty two years before his death.
My husband bought it from his
father. He bought it from Louis
Mercure. There was a house and
barn on it and about forty acres
cleared when my husband died.
I have lived on it since his death.
He left nine children Simon, Basile, Paul, Marguerite, married
to Benoni Terriault, Lateque
married to Sifroy Michaud, Celeste, married
to Louis Albert, and Judique married to
Phillipe Violette. Simon has land given to
him by his father. Basile and Paul live with
me. (Deed Louis Mercure to Simon Martin
£10 dated 1st July 1792) [Lots fronting
on the River Saint John commencing at
the mouth of the Madawaska River and
extending downwards, Allotment No. 1,
Examination date: 1845. Madawaska Grant
Book, page 158. Commissioners' remark:
The examinations relating to this tract as far
as Lot no. 72 were taken in the year 1845,
except where it is otherwise expressed To
recommend a Grant to the widow for life,
and then to the heirs “except Simon”.]
By clicking on the small gold star
below the box, you can make the box disappear or return. Note where the house was
located in the mid-1840s. The road on the
map is likely where the old Rue Principal
11
Le Forum
(Upper Saint John Valley (Northern
Maine and Northwestern New Brunswick)
Historical Land Grant Database continued
from page 11)
(Main Street) is today. By going to the
map of the 1792 grants, you can see Louis
Mercure’s plot (then no. 37) straddling the
Iriquois River in what is today Madawaska
County, New Brunswick. By going to the
Crown Land Grant Map for the area, you
can see the same lot (now no. 34) superimposed on a topo map showing today’s roads.
The first thing this deposition does
is supply the chain of ownership—the title
search, if you will—over the pevious 52
years: Louis Mercure to Simon Martin to son
[Simon] Martin to wife Angélique [Cyr] and
to their son Simon. By culling Martin entries
in the parish register for Saint Basile (available on microfilm via inter-library loan from
the Provincial Archives of New Brunswick
and digitally in the “Acadia, Canada, Vital
and Church Records” database in the Drouin
Collection on Ancestry.com), you can get
the baptisms (births), marriages, and burials
(deaths) for each of those generations. By
going to the Services New Brunswick office
in Edmundston, descendants will be able to
track the sales of that lot and its owners to the
present day from the deed granted occupants
following the Webster-Ashburton Treaty
of 1842. Note the date that Simon Martin,
youngest son of Jean-Baptiste Martin and
Marie Brun, purchased the land from Louis
Mercure. Descendants now have an estimate
of when he moved his family up to the
Madawaska Settlement from Central Kingsclear further down the Saint John River.
The second thing this deposition does
is establish who still has inheritance rights
upon Angélique’s death. The deposition
amounts to a pre-probate listing of heirs.
Note the last sentence of the record, listing
the commissioners’ recommendation in
accord with inheritance law of the time.
None of this information is available
to researchers elsewhere unless they visit
the Provincial Archives of New Brunswick in Fredericton, New Brunswick.
Here is another example of a
deposition which supplies the equivalent of a pre-probate document:
“Marie Rose Martin”: I claim land
on the River Saint John for the heirs of my
late husband Benoni Martin. André Martin
on the lower side, and Benoni Martin, my
son, on the upper side. My husband had
possession of the land forty years. He took
it all in woods. He cleared about twenty
12
five acres and built a house and
barn on it. He lived on it till his
death about three years ago. He
left twelve children, Benoni,
Mariance married to Jean Bte
Michaud. Salomé married to
Michael Terriault, Louisette,
Elizabeth, married to Barthélemi
Bourgoine, Angelique Marie,
Vital, Rémi, Léonore, Basile and
Christie. Benoni has his share
of the property given to him by
his father. The children that are
not married live with me. [Lots
fronting on the River Saint John
commencing at the mouth of the Madawaska
River and extending downwards, Allotment
No. 60, Examination date: 1845. Madawaska Grant Book, page 184. Commissioners'
remark: To all the heirs except Mariance,
wife of Jean Bte Michaud, subject to
widows dower Salome died in April 1847
leaving two daughters Sophie & Marguerite]
Benoni Martin : I claim a share in the
property left by my father Benoni Martin. I
bought the right of my sister Mariance, the
wife of Jean Baptiste Michaud. My sister
Salomé, the wife of Michael Terriault died
last April. She left two daughters named
Sophie and Marguerite. (Deed Jean Baptiste Michaud, and Mariance his wife to
Benoni Martin $100 dated 16th April 1846.
Acknowledged before L. R. Coombes J.
Peace) described this Being the same land
the said Benoni Martins mother now occupies, and is known as the homestead farm of
the said Benoni Martins late father”: [Lots
fronting on the River Saint John commencing at the mouth of the Madawaska River
and extending downwards, Allotment No.
60, Examination date: September 1847.
Madawaska Grant Book, “pages 184-185”]
Note on the map where the houses
are located. They are close to the river,
the medium of transportation, the first
“highway” if you will. Bénoni, brother-inlaw of Angélique Cyr in the first example
above, has worked the lot since about 1822.
Marie-Rose [Cyr] is most careful to list
her children who have yet to receive their
inheritance, identifying who (Bénoni’s son
Bénoni) has already received it, and the
one child who died before receiving her
inheritance but has two daughters who have
a right to half of their mother’s inheritance.
Note also the commissioners’ remark acknowledging the inheritance law of the time.
Again, none of this information is
available to researchers elsewhere unless
they visit the Provincial Archives of New
Brunswick in Fredericton, New Brunswick.
Lest I make all readers think their
ancestors all have delightful depositions
giving property ownership history and early
probate information, take a look at any entry
for the American side, where depositions
do not appear to have survived. Nada.
Nothing. A search through the microfilm
at the Maine State Archives will produce
the surveyor’s notes outlining the property, and they will supply an owner’s name
as of their visit in the mid-1840s, but the
rest is up to the descendant to work out.
That said, the resulting map (Hamlin
Plantation—Township Letter G, Range 1—
in my case) coupled with the 1877 Roe and
Colby Atlas of Aroostook County, Maine
some 32 years later show changes in lot
ownership. A visit to the Northern Aroostook Registry of Deeds in Fort Kent will
enable descendants to trace those changes
from 1845 to the present day. And a careful
combing of entries for that ancestor in the
parish registers of Saint Basile followed by
a careful combing of entries for the same
ancestor in the parish registers of Saint
Bruno (eastern part of the Upper Saint John
Valley) after 1838 or Sainte Luce (Western
part of the Upper Valley) after 1842 will enable descendants to identify which ancestor
was the owner of a lot as of the mid-1840s.
We Acadian and French-Canadian researchers are spoiled. We expect
everyone in our family tree to be in an
abstract of marriages. We don’t bother
with the story of our family. By visiting
this rich website, we get into that story, and it is very much worth our time.
The author thanks Allen Doiron,
French Archivist, Provincial Archives of
New Brunswick, and Christien Michaud,
Curator, Madawaska Historical Museum,
University of Moncton at Edmundston,
for confirming the accuracy of this article.
SUMMER/ÉTÉ 2015
THE HERMIONE, THE SHIP THAT REUNITED LAFAYETTE & WASHINGTON AND SEALED
OUR FREEDOM, SAILS AGAIN FOR AMERICA.
THE CASTINE HSITORICAL SOCIETY AS DESIGNATED HOST WELCOMES HERMIONE
TO CASTINE, MAINE ON BASTILLE DAY JULY 14TH, 2015
2015 Summer Exhibit
The French Frigate & the British Fort
L'Hermione & "Magabagaduce" in 1780 -- L’Hermione brought Lafayette to aid America during the Revolutionary War, and then the ship sailed up the coast to spy on the British garrison at "Magabagaduce," later Castine.
Find out why and learn about the adventures of the replica frigate at the exhibit, opening Friday, June 12, 2015.
Tuesday July 14, 2015
Parade of Ships
Castine Waterfront
2:00-4:00pm
Parade of Boats accompany the Hermione; Hermione arriving
approximately 4pm
Welcome Parade
Main Street
6:00pm
Welcome Parade down Main Street from the Castine Historical
Society to the Waterfront.
Welcome Ceremony
Castine Waterfront
6:30pm - 10:00 pm
6:30pm: Welcome Ceremony on the Waterfront
9:00pm:Fireworks
A Bastille Celebration on the Waterfront
Castine Waterfront
11:00am - 10:30pm
A Bastille Celebration on the Waterfront featuring: Franco-American and Acadian music, dance, storytelling, local and
Maine made vendors, delicious food and drink.
Wednesday, July 15, 2015
Public Tours of the Hermione
Castine Waterfront
9:00am - 4:00pm
Public visits will ticketed, with information forthcoming. Please
read on for timing of visits on Wednesday. No public tours on
board on Tuesday. Visit the Castine Historical Society's website
for more information: http://www.castinehistoricalsocietyhermione.org/
Festival continues at the town dock
Castine Waterfront
9:00am - 10:00pm
Festival continues at the town dock:
• Waterfront Festival All day and evening
• Maine-made vendors, food booths, wine & beer tasting
• Stage and tent at the town dock with Acadian, French and
traditional American music, dance, storytelling, interactive art
projects, outdoor film screening
• Tent and stage on the Commons adjacent to CHS with music,
dance, storytelling, art projects, film screenings
• Educational programs at local & neighboring schools
• Local stores, galleries, inns and restaurant special offerings
• Historical kayak, boat and walking tours
• Additional lectures, concerts & events sponsored by local
organizations.
13
Le Forum
From MARTHA’S MEMOIRS
Mémère Cyr
by Martha Cyr Genest
Van Buren, ME
When my Mother was married, she
left her home in Cyr Plantation to live in
town with my Father’s parents. What a good
devoted wife and mother our dear Mother
was. To take care of Grandmother, one
had to really love nursing, as the dear lady
was so crippled, she could not even lift a
finger, her legs were bent at the knees. She
was helpless in every way, she could not
even chase a fly from her face. She kept
the best sense of humor through all this.
What a saintly Gramma she was to
suffer in silence, not even ask for someone
to give her water when she was thirsty.
She would wait until Mother was through
with her household work or had fed the
small children. I can still hear Mémère
Cyr say: “Alice, do not give me any dinner,
you are so busy making “plogues”, you
have a child in your arms all day. Give
the school children and the men their dinner, (dinner was the noon meal in those
days) and just give me a little square of
cheese, that will keep me until supper time.
All she could do was hold her rosary,
after one of us had put the cross between
her right hand thumb and first finger and
then twine it in the other hand so she could
pull the beads, which she did many times
a day. I will always remember, right after
breakfast she would say, “Come and give me
my Rosary and I will hear Mass and pray for
you all”. We children would never go and
bother her then. It was the same after the
noon meal, my Grandfather or my Father
would run her over on the other side of the
bed facing the wall and then she would pray
again and probably sleep a while. Later in
the afternoon, when my Mother had work to
do, and the baby was awake, Mémre would
say “Alice bring me the baby and put him
in my back and I will rock him to sleep.”
She could wiggle a little so the spring would
bounce and the baby would go to sleep.
In those days people in small towns
did not have store bought beds, mattresses
and springs, we had straw filled “paillasses”
for mattresses. Our Mémère had a homemade mattress filled with warp and cotton
batting, she also had a spring as I can remember. Before supper somebody would turn her
14
clear around and sit her in bed with her feet
resting on a foot stool. She was banked with
pillows and two homemade chairs, making a
back rest. This made her very comfortable
and would ease her back. Sometimes one
of us would bring a small pig or chicken
for her to see. Other times the men would
bring a small animal in her room. Late
afternoon she could see through the dining
room window from her room and watch
for the men and the team of horses coming
back from the fields near the river with a
load of potatoes, hay or oats. There was not
much on the farm that Mémère would have
reacted to all these modern conveniences.
She would not have wanted to use them. I
remember one year when the altar for the
Corpus Christie Procession was up our way,
we tried to have her brought to the front
window to watch the Blessed Sacrament
go by, she said; “No, let me stay here, if
God had wanted me in front, he would have
given me the power to did it by myself.”
Mémère’s handicap did not prevent
her from having the best sense of humor.
Her smile and her lovely voice made us all
feel good. What a repertory of lovely folk
songs and lullabies she would sing for us,
especially during the winter months. We
would all sit in her room, quiet as mice,
while she continued one of her lovely
stories about giants, witches or legends of
long ago. Years after when we had story
books and Mother Goose rhymes, I always
wondered if our Mémère had lived, would
she have written some of those lovely tales;
“Le Conte de la Rose”, “L jument Blanche”
and so many stories, which would start
like this: “C’est pour vous dire, qu’une
fois,” (this is to tell you, that once upon
a time) and we would all be so quiet, that
one could hear a pin fall. What a lovely
baby sitter she was. She would always
finish her stories by a beautiful ballad.
As soon as one of us could read, and
I mean read, as in our home, children were
taught before they went to t school. We all
could read when very young. I think we
should thank our dear grandparents, aunts
and uncles for the education we had when
very young. Also for Mémère, who every
night after the story hour, would have one
of us read her a few chapters from one
o the prizes we had won at the Convent
school. They too contained many stories
and legends, what treasures these were.
Many times some students would
come to our house and ask her for a lock
of hair to make into a little tree or some
piece of jewelry. She had long silver hair
and all her teeth. Studetns could come to
speak to her to find out about how things
were done on the farm. She had a small
cutter in her chest with other souvenirs. She
explained how the straw was grown. This
little gadget was used to cut the straw in four
parts,then it was braided for hats. Almost
everything we needed was done on the farm.
We were so privileged to have Mémère
Cyr, we used to run to her room any time we
had a question to ask or a quarrel to settle.
Marguerite Cyr near her home
N.D.L.R. Ceci est le treizième installment de
Waterbury L’exilé par Alice Gélinas. Voir la
prochaine édition de Le Forum pour plus.)
Waterbury
L’exilé
par
Alice Gélinas
Waterbury, CT
En 1971, Paul s’est acheté un terrain
pour se bâtir une maison neuve. Nicole m’a
fait visiter leur emplacement. C’était au bout
de Steele Avenue dans Wollcott. Le lot n’était
pas défriché. Il y avait du travail à faire,
mais leur projet a abouti et il a bâti sa maison avec trois chambres à coucher, un grand
salon et une grande cuisine, plus une grande
salle de jeux et un garage à deux places.
C’était une maison magnifique! Il
y avait un bassin dans la cour arrière et en
hiver, ça devenait une patinoire. Tous les
enfants du voisinage étaient
bienvenus.
Plus tard, ils ont eu
une piscine.
Ils désiraient beaucoup un autre enfant, car
la famille leur semblait
incomplète. Nicole devint
enceinte, mais elle ne
se sentait pas aussi bien
qu’aux deux premières.
La température, très
chaude de cet été là, la
rendait malade. Elle avait
des faiblesses, ce qui m’inquiétait. Je lui ai acheté un
air conditionné. La grossesse semblait interminable.
Le 22 Octobre, Lori Danielle vint
au monde. Elle était aussi mignonne
que ses soeurs et elle avait les cheveux bruns foncés. J’étais avec Michelle et Lynn lorsque Paul a appelé.
Lynn avait huit ans. Je suis demeurée
avec la famille une autre semaine, contente
et soulagée que tout se soit si bien passé.
La tante Évelyne et oncle Marcel
Lafrenière furent les parrains.
Avec trois filles, la famille était complétée.
Je suis allée aider Nicole aussi souvent
que j’ai pu. Frisé, aussi, venait. Nous étions
heureux.
Il y avait eu un délai de six ans entre
michelle et Lorie, celle-ci est devenue une
poupée pour les plus grandes.
Frisé avait toujours l’intention d’aller
vivre à Sherbrooke. Il était à sa retraite, et il
disait: “Ici, à Watervury, il n’y a rien à faire
pour les gens âgés”.
En allant visiter sa famille à Sherbrooke, il avait eu l’occasion de voir les
Clubs de L’Âge d’Or, là où se tenaient les
gens d’un certain âge.
Il avait deux soeurs et trois frères en
Canada, et il était éligible à la pension.
L’avantage aussi du plan de santé
pour tout le monde: soins médicaux payés.
Avec sa pension des États Unis et celle de la
Rubber Shop, à l’entendre parler, il vivrait
comme un roi à Sherbrooke.
Il allait à tous les clubs, fit parti des
voyages organisés pour les gens de son âge.
Il aimait bien cela, sauf qu’il s’ennuyait de
sa petite famille. Il venait pour les premières
communions, graduations, etc.
Il arrivait en autobus.
La maladie l’a rejoint, lui aussi. Il
fut opéré pour un cancer d’intestin et il a
Slim Coxx et ses musiciens
dû porter un sac sur le côté. Plus tard, il eut
une attaque de coeur. Nicole et Paul sont
allés le voir à l’hôpital. Je suis restée avec
les petites, même si elles étaient capables
de se débrouiller.
Par la suite, durant leurs vacances, ils
allaient le chercher, et ils le ramenaient à
Sherbrooke trois semaines plus tard.
Lorsqu’il s’ennuyait, il appelait Nicole. Elle s’est mise à attendre ses appels
téléphoniques et si parfois il retardait, elle
devenait inquiète.
Moi, j’ai appliqué pour un logement
subeventionné par le gouvernement en raison de mon âge.
Nicole m’en a trouvé un, situé à Hamilton Park House sur la East Main Street. Il
SUMMER/ÉTÉ 2015
y avait une petite épicerie et une pharmacie
pas trop loin.
Plus tard, Irène et Fernand se sont
installeés dans le coin. Ça me faisait de la
compagnie.
Nicole et les filles sont venues tout
arranger pour moi. J’étais encore capable
de prendre de longues marches dans le parc
Beecher Road et Meriden Road.
J’allais à la messe avec Irène et Fernand. On jouait aux cartes.
Rosa et Alex sont déménages
eux aussi dans le voisinage,
dans le sous-sol de leur fille:
Lise.
Émile me sortait. Il
m’amenait manger quelque
part, et ensuite, on allait au
Lake Compounce entendre
Slim Coxx et ses musiciens.
Tout allait bien jusqu’à
ce que je tombe malade: crises d’angine et aussi, j’étais
sujette à des maux de ventre.
Nicole venait me voir tous les
soirs. Les filles venaient souvent coucher avec moi.
J’ai été opérée pour la
vésicle. Pour me rétablir, je suis allée chez
Nicole pour revenir ensuite chez moi. Pendant ma convalescence, Irène est venue et
elle m’aidait pour mon déjeuner et j’ai eu
une aide-infirmière qui venait deux fois par
semaine.
Je traînais de la patte. Nicole et Paul,
après s’en être parlé, m’ont proposé de me
faire unh petit appartement dans leur salle
de jeu. Ils ont fait des dépenses pour faire
installer une chambre de bain, et des fils
électriques pour le poêle et le frigidaire.
Un samedi, le 29 Novembre 1986,
un camion est venu chercher mon mobilier.
Michelle et Bob qui avaient couché chez
moi, m’ont amenée à la résidence de Nicole
(suite page 16)
15
Le Forum
(Waterbury L’exilé suite de page 15)
à Wolcott. J’étais tellement contente d’être
avec du monde. Je n’étais pas prête à vivre
toute seule. Je me sentais perdue, et la
solitude me faisait peur. Là, je savais que
j’aurais de l’attention.
Nicole avait posé des rideaux. C’était
tout installé. Michelle et Bob ont installé des
tapis, et après que tout fut rangé, c’était un
bel appartement.
Nicole et Paul ne voulaient pas que je
paie, mais je ne voulais pas être là pour rien.
Je suis un peu comme papa. Papa insistait
pour donner une partie de sa pension là où
il demeurait, car sans cela, il ne se sentait
pas chez lui.
Nicole a toujours été là pour nous
deux: Frisé et moi. Elle ne nous refusait
jamais rien: le docteur, l’hôpital et tout.
Émile m’a donnée une radio et il a
fait mettre un téléphone à la tête de mon
lit, en cas de besoin. J’en avais déjà un sur
ma table. Il venait me voir régulièrement,
une couple de fois par semaine. Un frère
bien spécial!
Ses cheveux étaient devenus du plus
beau gris argent. Les petits, dont nous
avions pris soin lorsqu’ils étaient plus
jeunes: Émile et Rosélia nous dépassaient
de quelques pouces de hauteur.
Un jour, je lisais le “Allô Police”.
Dans ce journal, il y avait une rubrique pour
ceux et celles qui étaient à la recherche de
leurs parents biologiques. J’aperçus une
petit paragraphe qui disait à peu près ceci:
“S’il vous plaît, maman et papa, si vous
pensez que je suis votre fille, communiquez avec moi. Je suis née à l’hôpital de la
Miséricorde à Montréal et j’ai été placée à
l’hôpital St-Joseph à Trois-Rivières. Mon
père a payé ma pension. Je n’en sais pas
plus à votre sujet, sauf qu’à mes dernières
recherches, il m’a été dit que le nom de mon
père était Émile”. Je me suis dit: “Peut-être
que c’est d’Émile qu’il s’agit”. Je lui ai fait
parvenir l’article.
J’ai communiqué avec le journal en
question, et une correspondance s’en suivit. On organisa un rendez-vous à la vieille
église du Cap-de-la-Madeleine.
Je n’ai pas pu y aller, je relevais de
maladie. Rosa accompagnait Émile. Par
la suite, elle me raconta à quel point, ce
fut touchant. Émile a dit: “C’est elle”.
Il a passé à travers le monde et elle s’est
approchée. Émile, aussi, marchait à sa rencontre, et il l’a prise dans ses bras. Elle l’a
amené chez elle pour lui présenter ses deux
enfants: un garçon et une fille. Le garçon
16
ressemblait à Émile comme deux gouttes
d’eau. Tant qu’à elle, elle avait reçu une
bonne éducation, mieux qu’Émile aurait pu
lui donner. Une vraie demoiselle, et belle
à part ça!
La famille demeurait une priorité pour
nous. Tant que mon sang se mêle à leur sang;
avait dit papa.
Nos oncles et nos tantes qui restaient,
c’était important. Nous étions allés voir
oncle Jacques, à Rivière du Loup. Il était
dans un hôpital, paralysé, assis sur sa chaise,
corageux et fier. Il a fait un gros effort et il
s’est levé debout pour nous montrer qu’il en
était encore capable.
Il se trouvait bien à cet androit. Germain, son fils, allait le voir à tous les jours.
Germain était devenu quelqu’un de très
important à Rivière du Loup. Il dirigeait
une équipe de télévision. On s’est senti fiers
d’être de sa parenté. On se disait: “Les Gélinas, on sort pas d’en dessous d’une bûche!”
Dans les années 1979, on a fait notre
pèlerinage au Grand-Quatre. On voulait
revoir la maison de tante Angéline, dont
nous gardions le souvenir. La maison était la
dernière au bout du rang. On ‘sest arrêtéelà
et nous sommes débarqués de l’auto.
On regardait la maison qui avait
représentée, quand nous étions jeunes, l’abri
et la protection à la mort de notre mère.
Un beau jeune homme vint à notre
rencontre. On lui expliqua le but de notre
excursion dans le passé, et d’une affaire
à l’autre, le jeune homme qui se nommait
Claude Lafrenière, me demanda si je connaissais sa grand-mère: Adrienne Gélinas?
C’était ma tante!
Nous étions de la même famille!
Avant de m’en venir rester chez Nicole, Rosa m’a dit que M. Frigon de Woodtick Memorial Funeral Home vendait des
préarrangements funéraires. On se faisait
tous vieux et on s’est dit que l’on n’avait
plus de temps à perdre et que ça pouvait être
une bonne idée d’en parler avec M. Frigon.
Rosa et Alex sont allés en premier,
ensuite Irène et Fernand et enfin moi. J’ai
demandé à Nicole de m’y conduire. J’ai
réglé à l’avance tous les détails et j’ai payé.
Je me suis sentie soulagé, et Nicole serait
déchargé d’un poids, s’il m’arrivait quelque
chose.
J’ai pensé à papa qui disait: “Il y un
temps dans la vie où il faut être sérieux et
envisage ce qui peut arriver”.
Irène, Fernand et moi, on s’est acheté
un emplacement à Hall Saint’s Cemetery et
nous avons commandé nos monuments avec
nos noms déjà marqués. Ça m’a coûté en
tout: 4,060$.
Je n’ai pas d’assurance et l’argent
passe vite quand on est malade. Par précaution, il me fallait mettre mes affaires en
ordre et surtout épargner du trouble à Nicole.
Nicole travaillait à des emplis mal
rémunérés. À Waterbury Motor Inn’ Motel
Office, lorsqu’il y eut un hold-up, elle a été
obligé de donner tout l’argent au cambrioleur. Les policiers sont venus sur les lieux
et la nouvelle a fait la manchette dans les
journaux. Elle a été bien chanceuse de s’en
tirer sans avoir été blessée.
C’était un travail dangereux et ça
m’inquiétait.
Elle a pensé retourner à l’école. Elle
s’est rendue à Porter Institute, pour obtenir
les informations: combien ça pourrait lui
côuter pour retourner au Collège et se trouver un bon travail après.
Vu son âge, tout le monde trouvait que
c’était fou de recommencer l’école. Pour
cette raison, elle ne voulait pas demander
d’argent à Paul.
Elle est venue m’en parler. Elle avait
quarante ans. Je l’ai entièrement appuyée
dans sa démarche, et je lui ai dit que je
m’occuperais des paiements.
J’ai dit à Paul qu’on ne lui avait pas
fait apprendre un bon métier. Elle avait été
coiffeuse, mais avec trois enfants, ça ne marchait plus. Elle était obligée de travailler à
la maison, même le soir, parfois. Coupes de
cheveux, teintures, permanentes à la maison.
La lotion forte lui avait donné de l’exzéma
aux mains.
En Avril 1987, elle a gradué Secrétaire
exécutive.
J’ai fait encadré son diplôme et j’en
suis bien fière. Les gens venaient voir pour
vérifier.
Le premier mai, elle travaillait déjà
pour le président de la Chambre de Commerce à Naugatuck.
Lynn et Michelle avaient eu leurs
graduations, et elles ont obtenu un emploi.
Toutes les deux avaient un ami régulier.
Elles venaient me voir chaque fois
qu’elles revenaient de leur ouvrage.
Lori avait grandi et elle venait m’aider
assez souvent car je ne me sentais pas bien.
Si je pleurais, elle me prenait dans ses bras.
Tout le monde était merveilleux avec moi.
Nicole venait s’asseoir et jaser pendant des heures avec son tricot. J’aimais
l’avoir près de moi.
Je traversais une longue série de maladie. Quand ce n’était pas une affaire, c’en
était une autre. Ce fut un temps bien dur.
(suite page 17)
Nicole m’a amenée d’urgence, et elle
m’a attendue. C’était ma glande thyroïde.
On m’en a enlevé la moitié.
Quatre mois plus tard, Émile m’a
conduit chez le docteur Audet. J’avais du
mal et je faisais de la fièvre. Là, j’ai subi
une opération: un segment d’intestin me
fut enlevé.
J’ai été chanceuse malgré tout, de
ne pas avoir la même chose que Frisé a eu
quelques années auparavant.
J’ai commencé lentement à monter la
côte. J’avais moins peur de rester seule. La
petite famille respirait enfin!
Émile nous avait fait peur en Mai
1982.
Il avait eu une attaque de coeur. Une
opération s’en suivit avec cinq pontages.
Irène et Fernand l’ont remplacé comme sacristain à l’église Ste-Anne, jusqu’à ce
qu’il revienne, mais il n’a pas pu retourner
travailler.
Je trouvais cela tellement effrayant:
cette grande coupure dans la poitrine et la
jambe, là où le chirurgien avait passé par les
veines pour aller au coeur.
Il se sentait assez bien pour se promener dans les alentours. Il m’a prêté un grand
portrait de famille, qu j’ai suspendu à mon
mur, en me disant de le garder, s’il lui arrivait de partir avant moi. Ce fut son cadeau
d’adieu. Un par un, ses pontages se sont
écroulés. Quelle souffrance!
Lynn était fiancée, et elle allait se
marier. Elle avait rencontré Robert Rinaldi
à son travail, à l’hôpital Ste-Mary.
C’était un très bon gars. Il travaillait
comme agent de sécurité.
Tout le monde se réjouisait pour eux.
Je n’aurais jamais pensé qu’il vallait autant
de préparatifs pour un mariage. Ils préparaient un mariage somptueux et ils voulaient
que tout fut parfait.
Elle a eu un beau “shower”.
Nicole et Paul sont allés chercher
Frisé, car, depuis son opération, elle ne
voulait plus qu’il voyage seul, en autobus.
Les deux semaines qui ont précédé
le mariage, il a aidé Nicole aux travaux
ménager. Il a lavé les vitres et exécuté toutes
sorte de “radoux”.
Moi, je faisais le dîner, et nous mangions ensemble, Frisé et moi. Nous avions
des souvenirs communs, et nous parlions de
tous nos amis et connaissances qu’on allait
visiter, jadis en Canada. Il n’y avait plus
aucune rancoeur entre nous. Le temps, qui
efface tout, (et je ne peux haïr une personne
SUMMER/ÉTÉ 2015
Lorie, Nicole, Lynn, Paul et Michelle
9 Octobre 1987
que j’ai aimé véritablement) avait fait de bancs. Aux premières notes de musique, les
demoiselles d’honneur, Lorie, Gene, Micky
nous des amis.
J’avais des cassettes que j’avais enreg- et Michelle, sont apparues.
Puis, ce fut la mariée et son père.
istré moi-même avec de vieux chants appris
à l’oreille et qui dataient de l’époque de mes Nicole les accompagnaient. Lynn était
parents, d’autres qui étaient à la mode du magnifique! Sa robe à longue traîne, était
temps de ntore jeuness. Je les écoutais avec garnie de perles. Paul, à son côté, paraissait
lui. Il s’en souvenait et ça nous rappelait le bien. Le marié attendait à l’autel avec son
témoin. Il était lui aussi très élégant.
bon vieux temps,
Paul prit la main de Lynn pour la
Quand sur un air de valse, tu déposer dans la main de Robert, qui a levé
son voile pour l’embrasser. J’avais la gorge
m’avais fait danser
Et quand cet air de valse, me serrée, c’était plus fort que moi, c’était
l’émotion!
fait maintenant pleurer
Après le mariage, le prêtre les a preTu m’avais dit: je t’aime, et esentés à l’assemblée. Il sont descendus
moi, je t’avais cru
pour serrer la main de leurs parents. Ils
Car sur cet air de valse, on s’est souriaient. La messe terminée, ils ont reçu
les voeux de bonheur de tous les invités, et
souvent revu.
ils ont pris des photos.
Je suis allée les embrasser, leur souIl m’a demandé une cassette pour
haitant
d’être heureux. Quelqu’un est venu
apporter à Sherbrooke.
me
reconduire
à la maison, on se remémorait
Le 9 Octobre 1987, Lynn allait épousl’événement
en
revivant chaque moment.
er Robert Rinaldi.
Tout
le
monde
est retourné travailler.
La journée du mariage, Frisé et moi,
Frisé
était
dans
sa dernière semaine
assis dans la cuisine de Nicole, fascinés,
de
vacance.
Émile
l’a
amené chez lui pour
on regardait ce qui se passerait: un specune
visite.
Rosa
et
Alex,
aussi.
tacle inoubliable, la beauté des demoiselles
Il
allait
au
Franco
quelques heures,
d’honneur, le photographe, Paul en toxédo,
puis
il
revenait.
Ayant
trop
de loisirs, il deNicole revêtue d’une robe splendide et la
scendait
chez
moi
et
on
jouait
aux cartes, en
limousine à la porte. On avait jamais vu
attendant
le
retour
de
Nicole.
Elle
préparait
cela. On trouvait tout très beau!
un
gros
souper.
À l’église St-Pius, J’ai avancé la
Le temps passait vite.
grande allée avec Frisé et le placier: Bob
Un samedi matin, ce fut son départ.
Cyr, l’ami de Michelle. La famille et les
amis prenaient chacun sa place dans les (suite page 18)
17
Le Forum
Nicole et Paul allaient le reconduire à
Sherbrooke.
Il est descendu dans mon appartement
et il m’a tendu les bras en me disant: “Est-ce
que je peux t’embrasser?”
Je suis allée vers lui, je l’ai serré contre moi et je lui ai donné, de bon coeur, un
baiser, en lui disant au revoir.
Ce fut un moment rempli d’émotion
et de tendresse pour nous deux. Il a dit: ”Je
reviendrai au mariage de Michelle”. Puis,
il est sorti dehors et il a embrassé toute la
famille. Michelle a dit: “Grand-Pa, Grandma est ici!”
Il a répndu: “Nous nous sommes déjà
dit au revoir”.
Ce fut trois belles semaines pour
moi. Nous avons causé ensemble, si j’ai pu
faire ma part afin qu’il passe des moments
agréables pendant le jour où il aurait pu se
sentir seul. On ne regrette jamais d’avoir
fait plaisir à quelqu’un.
Les nouveaux mariés sont revenus de
leur voyage de noce et nous étions contents
de les revoir.
Dans l’intervalle, Michelle, qui avait
toujours partagé la même chambre que Lori,
avait hâte de prendre la place de Lynn.
Elle l’avait arrangé à sa manière et
c’était autrement, mais bien jolie. Lorsque
Lynn a revu son ancienne chambre, elle s’est
écriée: “Qu’est-ce qui est arrivé à ma chambre?” On aurait dit qu’elle venait tout juste
de réaliser qu’elle avait perdu quelque chose.
Je les aimais mes filles!
Michelle, à son tour, annonça la date
de son mariage: le 6 Mai 1988. Elle comptait les jours, et au fil du temps, nous avons
passé un merveilleux Noël.
J’ai aimé voir la famille réunie autour
la table. Nous avons eu de beaux cadeaux.
Michelle et Bob ont échangé leurs bagues de fiançailles, elle a eu un gros diamant
dans le doigt. Ils parlaient de commencer
les préparatifs. J’étais heureux pour eux,
mais pour moi, ça voulait dire que je ne les
verrais pas aussi souvent.
L’hiver m’a toujours semblé trop
long. Nous avions rejoint Février, les jours
rallongeaient, le printemps allait arrivé.
Un dimanche, Nicole reçut un appel
de Gemma, la soeur de Frisé, il avait eu un
accident!
Le voisin de Frisé l’avait immédiatement avertie, disait-elle et il lui avait dit que
l’ambulance était sur place.
Il a été amené à l’hôpital, puis transféré à l’Hôtel-Dieu de Montréal à l’unité des
18
grands brûlés.
À deux heures dix minutes de la nuit,
c’est l’hôpital qui appelait Nicole poue
lui dire qu’il avait subit des brûlures au
troisième degré sur le trois-quarts de la surface de son corps. Il n’y avait pas d’espoir
de le sauver et les responsable de l’hôpital
ont demandé à Nicole de lui apporter le
réconfort dont il avait besoin. Elle leur a
dit qu’elle ne voulait pas qu’il souffre et ils
se sont entendus pour qu’il ait ce qu’il lui
fallait pour adoucir ces souffrances.
À six heures du matin, l’hôpital a rappelé. Il était entré dans le coma. Nicole leur
a demandé si elle avait une chance d’arriver
à temps pour le revoir avant qu’il meure. La
réponse fut” “Probablement pas”.
Elle s’est tenue assise toute la nuit près
du téléphone. Au matin, elle est descendue
chez moi avec les filles pour me dire que
son père allait mourir et qu’il ne lui restait
que peu de temps. Nous pleurions tous, en
pensant à l’horreur de mourir si gravement
brûlé. Quelle douleur!
À neuf heures quarante-cinq de
l’avant-midi, Athanase, son frère a annoncé
sa mort. Le docteur René Lefebvre a signé
l’acte de décès. C’était le 14 février et le 16,
la maison funéraire Kane et Fitterly a pris le
corps en charge.
Nicole a appelé Frigon de Woodtick
Memorial Funeral Home pour leur demander de rapatrier les restes de son père. Elle
désirait qu’il soit enterré par ici.
Enguête de la police, autopsie, passer
au douane, cela prit onze jours. Dans une
pareille attente, tout revient à la mémoire.
D’après l’enquête de la police de
Sherbrooke et avec le rapport de l’atopsie, ils
nont conclu à un accident dans sa baignoire.
L’eau bouillante du bain avait coul´´du plafond dans l’appartement du bas.
Nicole était dévastée et elle disait: “Il
est la seule personne qui sait: mon propre
père, et moi je ne saurai jamais ce qui est
réeallement arrivé”. S’était-il évanoui?
Avait-il eu un choc électrique? S’il avait été
conscient, il serait sorti du bain!
Avait-il été poussé? Frisé n’entrait
plus dans le bain depuis son opération. Il
se lavait à l’éponge. Dans son appartement,
il y avait un gars qui dormait sur le divan.
Il a été amené à l’hôpital, mais il était ivre.
Athanase a dit que Frisé le gardait à coucher,
chaque fois qu’il avait des arguments avec sa
femme. Quel mystère! La question restera
toujours sans réponse. Athanase a dit aussi
qu’à l’hôpital, il n’avait trouvé aucune trace
de boisson dans le sang de Frisé.
Il y eut une veillée funéraire de cinq à
neuf heures du soir. Nicole et Paul sont allés
chercher Athanase à la station d’autobus. Il
tenait à assister aux funérailles. La photo de
Frisé était sur sa tombe. Athanase pleurait.
Rosa m’a dit que Nicole l’avait dans
ses bras, lui entourant les épaules pour le
consoler.
Je suis allée au salon, mais je n’étais
pals restée jusqu’à la fermeture. Bob Cyr
m’avait ramenée chez moi.
J’ai envoyé des fleurs.
La famille de Paul, les Pelletier sont
tous venus ainsi que des amis en grand
nombre. Mes soeurs et leurs maris, neveux
et nièces y étaient, sauf Émile qui était à
l’hôpital.
Son service fut chanté à St-Pius à
Wolcott.
Je me souviens de la petite neige fine
qui tombait.
La fin de Frisé!
Ses restes sont placés là où j’irai le
rejoindre le moment venu à All Saint’s
Cemetery sur mon emplacement.
La famille de Paul se sont cotisés pour
offrir une corbeille de fruits. Plusieurs ont
payé des messes.
Après l’enterrement, il y eut un buffet,
et les convives, par leurs présences, apportaient chaleur et consolation à la famille.
Puis, chacun est parti.
Athanase prenait l’autobus pour NewYork et ensuite Montréal. Nicole a préparé
un bon souper, lui a fait un lunch avec un
thermos à café.
Elle lui était reconnaissante d’être
venu, et moi, j’étais contente de l’avoir
revu: un vrai gentilhomme. Nicole aimait
beaucoup Athanase.
Dans les circonstances, Nicole s’est
montrée à la hauteur. Elles est demeurée
forte malgré la tension.
Une nuit, elle est descendue chez moi.
Elle s’est assise et elle a éclaté en sanglots,
et c’était comme si elle ne pouvait plus s’arrêter. Je pleurais avec elle. Elle m’a amenée
plusieurs fois au cimetière. Je n’oublierai
jamais ses paroles après l’enterrement de
Frisé: “Mon père et ma mère reposeront
ensemble à All St. Cemetery”.
Elle lui a fait poser une plaque près de
mon monument.
C’était quarante et un ans plus tard.
J’ai vu dans une boîte de photos, une carte
qui m’était adressée et que je n’ai jamais
reçu. Je me demande pourquoi, il ne l’avait
pas mise à la poste.
(suite page 19)
The 15th Annual April in Paris at
Cinestudio, Hartford
By Albert J. Marceau, Newington, CT
The fifteenth annual French film
festival, April in Paris, was shown at Cinestudio on the campus of Trinity College in
Hartford, Conn., from Sunday, March 30 to
Saturday, April 5, 2014. The theme of the
festival was “Fantasy/Fantaisie,” and the ten
films were: La chute de la maison Usher,
directed by Jean Epstein, France, 1928, 68
minutes, plus another silent film, The Fall of
the House of Usher directed by James Sibely
Watson and Melville Webber, 1928, U.S.A.,
12 min.; Orphée by Jean Cocteau, France,
1950, 95 min.; Alphaville by Jean-Luc
Godard, France, 1965, 99 min.; Yeelen by
Souleymane Cissé, Mali, Burkina Faso and
France, 1987, 105 min.; Le chat du rabbin by
Joanne Sfar and Antoine Delesvaux, France,
2011, 89 min.; Holy Motors by Léos Carax,
France, 2012, 116 min.; Barbarella by Roger
Vadim, France and Italy, 1968, 98 min.; La
cité des enfants perdus by Marc Caro and
Jean-Pierre Jeunet, France, Germany and
Spain, 1995, 112 min.; and Mars et Avril by
Martin Villeneuve, Canada, 2012, 90 min.
The two introductory silent films are
based upon the classic short story by Edgar
Allen Poe of the same name, “The Fall of
the House of Usher.” Unlike the short story,
which has three characters, the Narrator,
the friend of the Narrator, Roderick Usher
and his sister, Madeleine Usher, the version
by Jean Epstein has the same three central
characters, but Roderick and Madeleine
Usher are changed to husband and wife.
Also unlike the original short story, there
is a happy resolve at the end of Epstein’s
film. The 12-minute short by Watson and
Webber was produced and directed with
Dans le temps, cela aurait fait une
différence!
Mais l’important était que nous avions
fait la paix entre nous. Il a été un grand-père
merveilleux. Il a choyé nos filles et leur a
fait de beaux cadeaux.
La photo de leur grand-père est sur
mon bureau.
À peu près en même temps, Robert
Cyr, le fiancé de Michelle a perdu son oncle.
Sa famille était eux ausssi plongée dans le
deuil. Tous les deux faisaient l’expérience
de la perte d’un être cher.
J’éprouvais moi aussi un grand chagrin, en pensant à Nicole.
J’ai vu à quel point la mort de son père
l’affligeait, et j’ai compris que les enfants
aiment toujours leurs deux parents.
La vie continuait, et à la maison, les
prépartifs de Michelle allaient bon train.
C’était bien différent de Lynn qui
s’était mariée à l’automne. Pour Michelle,
c’était un mariage de printemps: différent
style de robe, différentes couleurs, différente
réception.
Elle a eu un shower elle aussi. Elle
continuait à compter les jours. Tout devait
être prêt à temps!
Le 6 mai 1988 est arrivé.
Les toilette étaient ici. Je les regardais
s’habiller et aider Michelle à revêtir une robe
très élaborée. Je ne peux décrire toute cette
beauté. J’étais éblouie! Rubans, perles,
pierres, longue traîne, voile...
Le photographe est venu à la maison.
Nicole et Paul étaient parfaits.
Intérieurement, j’ai pensé à Frisé qui
n’était pas là pour regarder avec moi.
Le limousine est arrivée et nous sommes rendus à St-Pius Church ici à Wolcott.
Cette fois, j’étais accompagnée par le mari
de Lynn: Bob Rinaldi. Je me suis retrouvée
à la même place que sept mois auparavant.
La famille est les invités ont pris leurs
places, et aux accords de l’orgue, Nicole
s’avança au bras de Bob, et elle prit place
près de moi.
Puis, une à une, dans un mélange de
grâce et de beauté, les demoiselles d’honneur ont défilé. Le cortège se suivait et ce
fut Lynn: la première demoiselle d’honneur.
Tout le monde étais si beau! Ensuite...
tous les yeux se sont tournés vers celle qui
s’avançait, souriante au bras de son père.
Comme elle était belle! Paul était fier de
sa fille.
Le marié attendait avec son témoin:
Bruce, son frère.
Paul a donné la main de Michelle à
Bob, puis il l’embrassa et il est venu rejoindre Nicole. Leur seconde fille se mariait!
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the assumption that the audience is familiar
with the original short story, for the three
central characters are not introduced to the
audience. Rather, the short film replicates
the spirit of the original short story, complete with the tragic ending of the fall of
Madeleine Usher, and it is shot in a dreamlike manner with the superimposition of
images, and the use of sets that sometimes
resemble a Cubist painting. Like his other
performances of previous years, Patrick
Miller of the Hartt School of Music, University of Hartford, gave an excellent performance on the piano for the silent films.
Orphée by Jean Cocteau (1950) is a
reflection of France after World War Two,
for the poet, Orpheus, played by Jean-Alfred
Villain-Marais, is torn between the World of
the Dead, which is socially structured like
France under the German Occupation, and
the World of the Living, which is socially
structured like France after the war. In the
World of the Dead, Orpheus is in love with
Death, played by Maria Casares, while in
the World of the Living, he is in love with
Eurydice, played by Marie Dea. The clear
Durant la cérémonie, il y eut un
moment émouvant: le prêtre a évoqué la
mémoire des deux disparus: le grand-père de
Michelle et l’oncle du marié. En entendant
ces paroles, les larmes me sont montées
aux yeux. Frisé absent! Il aurait tellement
aimé y être. Le prêtre a présenté Michelle
et Bob à l’assistance et ils sont descendus
pour embrasser leurs parents. Rayonnants
de joie, ils acceptaient les félicitations des
invités. La file était longue.
Je les ai embrassés en leur adressant
mes voeux les plus chers. Ils étaient heureux!
Nicole et Paul m’ont ramenée à la
maison. Plus tard, j’aurai tout le temps pour
les regarder sur le vidéo.
Le couple a quitté pour leur voyage
de noce à Poconos.
Lynn et Michelle était partie!
J’étais seule chez moi. Tout était
calme. Je regardais la TV.
Nicole toujours pressée, venait quand
même me jaser en partant pour le travail et
le soir en revenant.
Lorie venait prendre une tasse de thé
et je la tirais aux cartes.
J’aimais mes filles!
Une autre page se tournait.
19
Le Forum
Jim Bishop, Yvon Labbé & Peter Archambault
(11/30/1994)
Some of Peter’s many works of art. Some of which appeared in Le
Forum. In particular, his beau & belle frog characters.
20
SUMMER/ÉTÉ 2015
More of Peter’s work...
(See more of Peter’s work on pages 22 & 23)
21
Le Forum
22
SUMMER/ÉTÉ 2015
Visit our website for more of Peter’s drawings:
http://francoamericanarchives.org/archives/galleries/
beau-frog/?nggpage=6
Merci Peter....RIP!
23
Le Forum
(The 15th Annual April in Paris at Cinestudio, and part of it was produced in France, it and the live chicken spontaneously ignites
Hartford continued from page 19)
is effectively a Malian film, based upon a on fire. In the same scene, while Soma is
reference to Occupied France is the use legend of the Bambara people, and the dia- praying to Mari, and calling upon the god to
of radio messages that are quotes of po- logue is in the Bambara and Fula languages. burn bushes, dry lakes, and destroy villages,
etry, or apparently meaningless sentences, The title “Yeelen” means “brightness” or so he can find his son, a dead tree also sponand the messages are heard at times by “light” in Bambara. Also the original flyer taneously ignites on fire. Through much
Orpheus or Eurydice while listening to a for the film described the film as set in the of the film, we the audience can see two
car-radio. Unlike the tragic Greek myth, 13th Century, but one character is shown servants of Soma carrying a large log withDeath agrees to die, and let Orpheus and with a matchlock firearm, which dates no out bark, a kolonkalanni pylon, that seems
Eurydice return to the World of the Living. earlier than the 15th Century. The movie to direct the men in the direction towards
Alphaville by Jean-Luc Godard (1965) was included in the festival because of the Niankoro. Meanwhile in at least one scene,
is a classic of Nouvelle Vague, for it is a role of fantasy, for the film portrays a society Niankoro can see the location of his father
mixture of film noir, Cold War spy-thriller, rooted in an animist religion. The film opens by scrying into a bowl of water provided by
and sci-fi flick, set in the futuristic city of with a description of fire, as where the sky his mother. The mother, named Mah and
Alphaville, which is run by a dictator who and the earth meet, and as a union of heat played by Soumba Traore, advises Niankoro
has outlawed poetry and love. The central and light, the last word being the title of the to go to his uncle, named Djigui or Bofing,
character, Lemmy Caution, played by Eddie film. Then there is a description of three played by Ismaila Sarr, for protection. One
Constantine, is sent to Alphaville to assas- aspects of the Mali religion that are present of the more memorable moments of witchsinate the dictator, Professor von Braun, in the film. The first aspect is the quest for craft in the film occurs when Soma casts a
played by Howard Vernon, and to destroy greater “komo,” or “divine knowledge,” and spell that causes a dog to walk backwards.
the computer he built, named
I saw Yeelen when it was
Alpha 60, which is only heard
shown on Tues. April 1, 2014,
as a disturbingly scratchy voiceand about 25 years earlier when
over, and often with a visual clip
it was first shown at Cinestudio.
of an electric fan. The other goal
It is a difficult film to understand,
of Lemmy Caution is to save a
produced from a non-European
fellow agent, Henry Dickson,
culture, with many cultural clues
played by Akim Tamiroff, and
and references that are lost on
as the film goes along, he saves
an American audience. In my
the daughter of Prof. von Braun,
research about the film, and long
Natacha von Braun, played by
after the discussion that was conAnna Karina. (Note the standard
ducted by Dr. Sonia Lee during
plotline of the man saving the
the festival, I found references
woman, in contrast to Barbarella
to Djigui to mean “twin,” which
as noted later.) Although poetry is
would make Soma the Evil Twin
outlawed in Alphaville, Jean-Luc
wanting to kill Niankoro, and BofPatrick Miller speaks with his colleague, Ira Braus, after his
Godard ironically has Alpha 60 performance on piano to the silent film La Chute de la maison ing the Good Twin, who protects
speak many lines of poetry written Usher that opened the April in Paris Film Festival on Sun. March Niankoro. Also, the motives of
by the Argentine poet Jorge Luis 30, 2014. Both are pianists, and both are professors at the Hartt Soma are not fully explored in
Borges. The film ends on a posi- School of Music, University of Hartford.
Yeelen, for there are other legends
tive note, with proof that Alpha 60
of the birth of Niankoro that are
has been destroyed, when Natacha von Braun the seventh and last initiation rite for “komo” not mentioned in the film, legends about
expresses her love for Lemmy Caution at the is called a “kôré,” and if one completes the the prophecy that Niankoro would someend of the film with the line: “Je vous aime.” initiation rite, then one can have a carved day kill his father Soma. This last legend
During the discussion of Alphaville board called a “kôré wing,” which is the could be compared with the Greek myths
on Mon. March 31, 2014, Prof. Jean-Marc second aspect in the Mali religion that is of Cronus and his son Zeus, or King Laius
Kehres remarked on the lack of special portrayed in the film. The third aspect is a and his son Oedipus, for in both, the father
effects in the film, in particular, that Alpha “kolonkalanni pylon,” which is used to find learns of a prophecy that the son would kill
60 is just a voice-over, often portrayed as lost things. The central character, Niankoro, the father, so the father tries to kill the son,
an ordinary electric fan. No-one answered played by Issiaka Kane, possesses some but in doing so, enables a series of events
his rhetorical question of how a sci-fi movie magical powers, and who is apparently on that cause the prophecy to be fulfilled. An
could be made without special effects, but a quest for greater magical knowledge, a African audience would likely be familiar
the answer that I now offer for the other- “komo,” while his father, called either Soma with the unmentioned legends of Niankoro
worldly feel to the film is from the culmina- or Djigui, played by Niamoto Sanogo, is a in Yeelen, so Souleymane Cissé would
tion of the quirky storyline, the good acting, shaman who is jealous of his son’s magical not need to mention them in his film. As
the unusual editing style and the unusual powers, and who wants to stop his son on such, Yeelen is a well-made film from a
visual framing by as directed by Godard. his “komo.” In the second scene of the foreign culture that deserves greater study.
Although Yeelen by Souleymane Cissé film, Soma prays to the god Mari to find his
Le chat du rabbin by Joanne Sfar
(1987), was part of the French film festival, son, and he sacrifices a chicken to the god, (Continued on page 25)
24
(The 15th Annual April in Paris at Cinestudio,
and Antoine Delesvaux (2011), is the only
animated film in the festival. The film is
set in Algeria in the 1920s, and the central
character is a cat who is the favorite pet
of a rabbi and his daughter. After he eats
the family parrot, the cat can speak, and
he questions everything, from religion to
politics, within a society that is a mix of
Jewish, Arab, and French cultures. Nevertheless, since the cat knows he is owned
by a Jewish family, he declares to the rabbi,
that he would like to become Jewish and
have a bar mitzvah, which is one of the
subplots of the film. It is a fun film with
some serious points on social conventions,
as asked by a thoroughly curious cat.
Holy Motors by Léos Carax (2012)
is one of the strangest and rather dire films
of the festival, for the central character,
named Oscar and played by Denis Lavant,
is an actor without a stage, but is assigned
a series of bizarre roles in several wildly
different real-like situations. He is driven
to each real-life situation in a limousine by a
driver named Céline, played by Edith Scob,
and her costume is the same as the one she
wore in her role as Christiane Genéssier,
the wife to the evil Dr. Genéssier in the film
Les Yeux sans visage (1960). Scob’s role
as Christiane Genéssier is referenced at the
end of Holy Motors after she parks the limousine in a garage, and she puts on a mask
similar to those worn by the victims of Dr.
Genéssier in Les Yeux sans visage. Hence,
there may be other references to other films
throughout the various roles by Oscar in
Holy Motors. In his first real-life situation,
Oscar leaves the limousine dressed as an
old woman, who then begs for money on
the street. Once this role is over, he returns
to the limousine, Céline drives him to the
next assignment, where he performs some
dirty-dancing with a woman, both wearing
motion-capture suits. (I doubt this scene is
a reference to the American film from 1987,
Dirty Dancing, but the phrase is a good and
polite description of what happens in the
scene.) After the assignment is over, he
is driven to the next assignment to portray
a crippled and violent old man, who is
blind in one eye, and who kidnaps a model
during a photo-shoot. During a scuffle,
Oscar as the violent old man, or possibly as
a beast or satyr, bites a finger off the hand
of an assistant to the photographer, and the
photographer himself never stops shooting
the event. The beautiful model is taken to
a cave by the old man/beast/satyr, where he
becomes completely naked. (Forty years
ago, this movie would be rated “X” because
of this scene alone.) But Beauty conquers
the Beast, for she gets him sleep in a corner
in the cave, without doing anything sexual.
I cannot remember how the scene ends, but
in the next assignment, Oscar plays a father
who is driving his car to pick-up his teenage
daughter who is at a party. The following
real-life situations become increasingly bizarre, and by the ninth and last assignment,
Oscar again plays a father at the end of his
long day, who is assigned to perform with
his wife and daughter in an apartment, but
his wife and daughter are chimpanzees.
Martin Villeneuve, the director and writer
of the film Mars et Avril, talks about how
he made his film before an audience at
Cinestudio, at the close of the April in Paris
Film Festival, on Sat. April 5, 2014.
I did not see Holy Motors during the
festival on Thursday, April 3, 2014, so I
have no idea how the film was analyzed
by the undergraduates and other patrons,
but I had seen it several months earlier at
Cinestudio, and James Hanley of Cinestudio
remarked to me that Carax referenced the
movie Blow-Up in the third assignment of
Oscar as the old man/beast/satyr. Blow-Up
was directed by Michelangelo Antonioni,
1966, and it is about a photographer who
discovers that he may have unintentionally
photographed a murder, after he enlarges the
photos that he took of a model in a public
park. Carax’s film has had some impact on
American culture, for in the middle of the
SUMMER/ÉTÉ 2015
film, Oscar plays the accordion, leading
a group of accordionists marching and
somewhat dancing in an empty church, the
song “Come With Me Now.” The song is
by a South African band called Kongos,
and it charted at number one in the U.S. on
Billboard’s Alternative Songs Chart in 2014.
Barbarella by Roger Vadim (1968) is
definitely the product of the 1960s, whether
France or the United States, for the central
character is Barbarella, played by Jane Fonda, a sexually liberated heroine, who is sent
by the President of the Earth to rescue Dr.
Duran Duran, the inventor of the Positron
Ray, a weapon that cannot fall into the wrong
hands. (Note the reversal of the typical
storyline, for a woman is sent to rescue a
man.) The movie is entertaining visually,
from the cheese-cake sci-fi suits worn by
Jane Fonda to the sometimes stunning sets
that must have been inspired by comic books
like those of Buck Rogers. Another fun
point of the film is to see the great French
pantomimist, Marcel Marceau (1923-2007)
to act against stereotype in his role as the
talkative Dr. Ping. (Marcel Marceau is the
stage name of Marcel Mangel, so he is not
related to your author.) Although the film is
a French production, and Roger Vadim was
a French citizen, and he was Jane Fonda’s
husband at the time of the production of the
film, nearly all of the dialogue is in English.
As for the cultural impact of the film, readers
who remember MTV in the early 1980s,
when it broadcast music and not just reality-television shows, should remember the
English rock band Duran Duran, who took
their name from the character in Barbarella.
La cité des enfants perdus by Marc
Caro and Jean-Pierre Jeunet (1995) was
shown in the afternoon of Sat. April 5, 2014
at Cinestudio, and it was the only film in the
festival shown from a print, not a digital
image as were the nine other films in the
festival. (Cinestudio is one of a few movie
theatres in the U.S. that still have film projectors.) The title alone is ominous, and it is
set in a nightmarish world, on the coast of an
unnamed port city, possibly in the late 19th
Century or even in the early 20th Century.
The sets resemble a future that could have
been envisioned by the French sci-fi novelist, Jules Verne (1828-1905), and the set
and costume designs would be called today
“Steampunk.” The hero is a carnival strongman and sailor named One, played by Ron
Perlman, and the villain is an evil scientist
named Krank, played by Daniel Emilfork.
25
Le Forum
(The 15th Annual April in Paris at Cinestudio,
The plot centers on Krank, who kidnaps
children from the streets of the unnamed port
city, and he experiments on them in order to
steal their dreams, because he is trying to
restore his own mind’s ability to dream. The
means Krank is able to kidnap the children is
through a network of family members who
can be concisely described as an assortment
of freaks from a freak show, as well as a cult
of weird bio-engineered men. One becomes
involved with rescuing the children after his
adopted little brother, Denree, played by Joseph Lucien, is kidnapped by Krank’s henchmen. In the end, the children are rescued,
and the evil-doers are punished, or dead.
It is good film, somewhat disturbing like a
mild nightmare, with some quirky humor.
Mars et Avril is written and directed
by Martin Villeneuve (2012), and it is set
in a futuristic Montreal, when humans are
about to land and explore the planet Mars.
The plot of the film is a love-triangle, for an
elderly jazz musician, Jacob Obus, played
by Jacques Languriand, and the young man
who builds his musical instruments, Arthur
Spaak, played by Paul Ahmarani, are in
love with the same woman, Avril, played
by Caroline Dhavernas, who is a photographer. Jacob Obus and his band of elderly
jazz musicians with poofy haircuts and
pastel-colored clothes, do not play ordinary
jazz instruments, such as the saxophone, or
the clarinet, but futuristic jazz instruments,
that are a cross between wind and string
instruments, or wind and keyboard instruments that are constructed into the forms
of women, such as Avril, who is a model
for Arthur Spaak. (Here is the beginning
of the love triangle.) A fourth character is
Eugene Spaak, played by Robert Lepage,
who is the father of Arthur Spaak, and
who is an inventor, a cosmologist, and allaround genius, who had been transformed
sometime before the beginning of the film
by the miracle of science to be more of a
hologram than a real flesh and blood man.
(To be exact, the character Eugene Spaak
is the computer generated image of two
actors, the body of Jean Asselin and the
head of Robert Lepage.) A wrinkle in the
love triangle occurs somewhere in the last
third of the movie, or sometime earlier in the
storyline since the film does not have a clear
linear construction, when Avril accidently
transports herself from a walkway in the
futuristic Montreal to somewhere on Mars,
via a transporter that looks like a telephone
26
booth. (When was the last time you saw a
telephone booth?) This turn in the storyline
is not clear to me, and it is not clear as to
why such transporters could be created by
a society still dependent on spaceships for
interplanetary travel, for it is clearly mentioned in the film that there is a mission of
“Marsonautes,” (apparently the name given
to astronauts who travel to Mars), who are
in the process of traveling from the Moon
to Mars by spaceship. Maybe the “Marsonautes” will ultimately save Avril and
return her to Earth, who knows? The last
point reiterates the title of the film, Mars et
Avril, which is a play on the words in French
for the months of March and April, as well
as the planet Mars and the character Avril, or
maybe an oblique reference to Arthur Spaak,
the young suitor, a Mars, courting his Avril.
It is clear that Martin Villeneuve’s
Mars et Avril, is the product of a post-Catholic, or a post-faith society, which has
been increasingly evident in the Province
of Quebec for the past couple decades.
While Jacob Obus, Arthur Spaak, and Avril
are sullied in the emotional stickiness of a
love triangle, Eugene Spaak is the voice of
reason in the film, and he tells Jacob Obus
how science has triumphed over traditional
faith, while on a bullet train outside of the
futuristic Montreal: “Whether you like it
or not, science is the new religion.” This
point of view would not be a problem as a
theme in the film, religion versus scientific
materialism, but Martin Villeneuve also
added philosophical relativism to his film,
as expressed by Eugene Spaak to Jacob
Obus in the next sentence: “You create the
limits of your own reality.” So, is science
based upon empirical data, or is science the
veneer of philosophical relativism, where
one can create a new reality through one’s
own imagination? Can one’s imagination
produce empirical reality? If science is philosophical relativism, how is it different than
religion? Although these themes are found
in literature, the two themes of empirical
science versus imagination and philosophical relativism, and their two conflicting
points of view make the film confusing to
understand at times. Also, the conflicting
points of view may reflect Martin Villeneuve’s own creative process, the science
of raising money to create the film, and then
the film itself as one’s own created reality.
Martin Villeneuve spoke about his
film, Mars et Avril, after it was shown on the
evening of Sat. April 5, 2014 at Cinestudio.
He spoke about the mixing of fashion styles
in his film, and the use of futuristic items,
like the strange musical instruments, while
using hardline telephones that were made
in the 1950s as props. He called the style
“future retro.” Unlike the pure fantasy of his
film, he spoke about the realities of the cost
of making a film, and how he saved money
by using the green screen, and computer
generated imagery (CGI). He also spoke
about empirical things, such as money, and
how he raised it by selling the strange musical instruments as works of art, with the
selling point that the artwork appeared in
a film. His film may be the product of his
imagination, and a great deal of CGI, but
he was certainly pragmatic in how he made
dollars and cents in order to create his film.
SUMMER/ÉTÉ 2015
Celebrating the French Canadian Experience
By Denise R. Larson
The next two years, 2016 and 2017,
are big ones for French-Canadian-American
culture in the Northeast. The Franco-American Women’s Institute (FAWI) will be twenty years old in 2016. The Franco-American
Centre, which began as the University of
Maine Office of Franco-American Affairs
in 1972, will celebrate its 45th anniversary
in 2017. These two cultural associations
would probably not exist were it not for the
really big event that happened in 1617 — the
arrival in Quebec of a French family that
would settle permanently in New France,
transforming an isolated fur-trading post
into a community, which was the fervent
desire of Samuel de Champlain, the founder
of Quebec. The Héberts, whose five members (Louis Hebert, his wife, Marie Rollet,
and their three children) were but the first
of many who braved the rough Atlantic to
start a home and a new life in a new land.
Noting the 400th anniversary (2017)
of the landing of the Hébert family is paralleled by the 350th anniversary (2016) of
the first official census taken in Canada,
which was completed in 1666. Nearly
fifty years after the arrival of the Hébert
family from Paris, there were more than
five hundred families living in and around
Quebec, Montreal, and Trois Rivieres. The
total enumerated population was 3,215.
Thanks to an interesting immigration
program supported by Intendant Talon,
who had ordered the first census and even
personally did some of the enumerating, the
population of Canada expanded quickly.
Talon had been concerned that men in the
colony outnumbered women approximately
two to one, so he arranged for hundreds of
young, unmarried women to come from
France to Quebec with the understanding
that they would wed an eligible bachelor,
settle down, and raise a family. Part of Talon’s plan was to establish a larger presence
in New France and strengthen his country’s
claim to the land and its valuable resources.
The immigration program was amazingly effective. About nine hundred young
Frenchwomen who were brave and adventurous or destitute and lonely — or maybe
a mix of those circumstances — sailed to
Quebec, found a mate, and started a family.
In 1671 alone there were seven hundred
births. The women were called filles du
roi in deference to the king of France, who
approved both the plan and the payment of
a dowry of household goods to most of the
women who participated. La Society des
Filles du Roi et Soldats du Carignan, Inc.,
offers lists of les filles and the soldiers who
married them: http://www.fillesduroi.org.
Immigration to New France tapered
off after 1700, so the eighty-some years of
active population growth was the foundation of the peopling of French Canada and
the millions of descendants who spread
across the continent and world. For those
descendants who want to know more about
Canadian censuses, Library and Archives
Canada has compiled a listing of extant
Canadian census returns and offers some
indexes and finding aids on its website:
http://www.bac-lac.gc.ca/eng/census/Pages/
census.aspx. The Franco-American Centre
Intendant Jean Talon took a personal
interest in the first census of Canada, which
was completed in 1666. Image courtesy of
Wikimedia Commons.
on the campus of the University of Maine
in Orono allows hands-on research in its
collections at the resource library in Crossland Hall; telephone 207-581-3789; website:
http://www.umaine.edu/francoamerican/.
Denise Rajotte Larson is a Francadian (French-Canadian Acadian American) who recently moved to the Bangor
area and is exploring her northern Maine
roots. She is the author of Companions
of Champlain: Founding Families of
Quebec, 1608-1635 (Clearfield Company, Baltimore) and writes about history
and genealogy for several publications.
The Adrien Lanthier Ringuette Library
http://umaine.edu/francoamerican/franco-american-centre-reference-room/
27
Le Forum
BOOKS/
LIVRES...
Voyages et Rencontres
en Franco-Amérique
par Dean Louder
Publié par editions-du-septentrion
Dean Louder voue une véritable pas-
Franco-Amérique
Dean Louder et
Éric Waddell
Autrefois, les Canadiens, au sens originel
du terme, ont été partout en Amérique. Ils
l’ont nommée, habitée, chantée et écrite.
Leurs traces subsistent toujours, même si
la dimension continentale de leur civilisation a été oubliée par nombre d’entre
eux. Aujourd’hui, avec la mondialisation,
sion à la Franco-Amérique et n'a de cesse
d'en explorer les contrées avec sa petite
fourgonnette transformée en campeur. Au
cours des dernières années, il a raconté
sur son blogue plusieurs de ses voyages.
Ce géographe d'origine américaine, mais
Québécois d'adoption et de coeur, offre ici
le meilleur de ses pérégrinations en huit
itinéraires qui sont autant de rencontres avec
des Acadiens, des francophones du Canada
et des États-Unis, des Cadiens, des Créoles
et, bien sûr, quelques Québécois croisés
sur son chemin.«Dans sa petite maison en
bois rond, Charlot Pashia a sorti son violon
et m'a joué des airs de chez lui qui étaient
aussi, sans qu'il le sache, ceux du Québec,
de l'Acadie et de la Louisiane. Son épouse,
Anna, m'a offert de l'eau fraîche puisée à
la pompe, car il n'y avait pas encore d'eau
courante dans la maison.»Dean Louder est
né en Utah. Après avoir obtenu son doctorat
de l'Université de Washington et grâce à
l’espace, la société et la politique se complexifient. La volonté indépendantiste du
Québec est mise en veilleuse. L’Acadie
n’est toujours pas une réalité politique. Les
Franco-Américains de la Nouvelle-Angleterre n’ont pas de structure institutionnelle
pour les encadrer. La place de la Louisiane
s’amenuise. En même temps, le vecteur
haïtien prend de l’importance au fur et
à mesure que l’axe Port-au-Prince - Miami - New York - Montréal se constitue.
Par ailleurs, les francophones des pays du
Tiers Monde déferlent sur les grandes villes
canadiennes... et américaines. Les Francos
d’Amérique - quel autre nom donner à cette
famille si bigarrée ? - vivent de nouvelles
réalités et font face à de nouveaux défis.
Les études et les témoignages réunis
ici rappellent la richesse et le dynamisme de
la présence franco partout sur ce continent.
Parfois, ce sont des endroits où la francité se
limite à un fait d’histoire. Ailleurs, ce sont de
simples lieux de mémoire où les gens se souviennent de leur « héritage français, canadien ou canadien-français », sans nécessairement le faire en français, et où les sociétés
historiques et généalogiques prolifèrent.
Enfin, il y a ces lieux où vivre en français
est une lutte quotidienne, comme en Acadie
sa connaissance de la langue de Molière,
il est recruté par l'Université Laval où il
enseignera la géographie durant de nombreuses années. C'est à partir de Québec,
à la fin des années 1970, qu'il a commencé
à explorer la plupart des îles de l'Archipel
francophone d'Amérique. À la retraite
depuis 2003, sa cadence n'a pas diminué.
http://www.youscribe.com/catalogue/
livres/loisirs-et-hobbies/voyages-guides/
rencontres-et-voyages-en-franco-amerique-2523699
et en Ontario, des espaces qui s’étendent le
long des frontières du Québec, justement là
où la francité est un fait de société, donc une
force politique et économique incontestable.
Il est plus que temps de dévoiler
cette magnifique face cachée de l’Anglo-America, soit la Franco-Amérique !
Dean Louder a pris sa retraite en 2003,
après avoir été professeur au Département
de géographie de l’Université Laval. Il
est membre de l’Ordre des francophones
d’Amérique. Éric Waddell est professeur
associé à ce même département de géographie et professeur honoraire à la School of
Geosciences, University of Sydney (Australie). Deux importants ouvrages ont précédé
celui-ci : Du continent perdu à l’archipel
retrouvé : le Québec et l’Amérique française
(PUL, 1983 et 2007) et Vision et visages de
la Franco-Amérique (Septentrion, 2001).
http://www.amazon.ca/Franco-Amérique-Dean-Louder/dp/2894485336
28
SUMMER/ÉTÉ 2015
Franco-Americans of
Maine (Images of America)
BOOKS/
LIVRES...
The Franco-Americans of Lewiston-Auburn
by Mary Rice-DeFosse (Author),
James Myall (Author)
Franco-Americans brought their
proud cultural legacy to Lewiston-Auburn
beginning in the mid-nineteenth century.
As their population grew, religious leaders
became community leaders, building an
independent parish and a support system,
as well as providing child care. The Sisters
of Charity cared for the sick and orphaned
and ran the first bilingual school in Maine.
Franco-Americans grappled with their own
questions of patriotism, identity and culture,
assimilating as Americans while preserving
both their French and French Canadian
backgrounds. Authors Mary Rice-DeFosse
and James Myall explore the challenges,
accomplishments and enduring bonds of
the Franco-Americans in Lewiston-Auburn.
http://www.amazon.com/The-Franco-Americans-Lewiston-Auburn-American-Heritage/dp/1626194602
The book is published by The History Press and available on Amazon.
com and elsewhere.
by Dyke Hendrickson
(Author)
Nearly one-third of Maine residents
have French blood and are known as Franco-Americans. Many trace their heritage to
French Canadian families who came south
from Quebec in the late 19th and early 20th
centuries to work in the mills of growing
communities such as Auburn, Augusta,
Biddeford, Brunswick, Lewiston, Saco,
Sanford, Westbrook, Winslow, and Waterville. Other Franco-Americans, known as
Acadians, have rural roots in the St. John
Valley in northernmost Maine. Those of
French heritage have added a unique and
vibrant accent to every community in which
they have lived, and they are known as a
cohesive ethnic group with a strong belief
in family, church, work, education, the arts,
their language, and their community. Today
they hold posts in every facet of Maine
life, from hourly
worker to the U.S.
Congress. These
hardworking people have a notable
history and have
been a major
force in Maine's
development.
http://www.amazon.com/
St. Bruno Parish
Van Buren, Maine
1838-1900
Marriage, Baptismal and Death
Records
Includes Priest’s Notes
by Gary R. Levesque
New genealogy book now available. St. Bruno Parish (Van Buren, Maine) registers’ marriages, baptisms, death records and priests’
notes from October 1838 to October 1900. The book is 300 pages
and to keep the cost down, it will be printed locally and only when
I have a request for a copy. Cost: $30.00 plus shipping & handling.
Send me a private message for more information or are interested in
ordering one. Thank you.
Make check or money order payable to
Gary Levesque, P.O. Box 493
Van Buren, ME 04785
Email: betgarreb@hotmail.com
29
Le Forum
BOOKS/
LIVRES...
POÉSIE/
POETRY
Fr. Santerre and His Two Translators Gave
Their Signatures at a Book-signing in
St. Joseph’s Shrine Museum, Lowell, Mass.
By Albert J. Marceau, Newington, CT
On Sat. Feb. 8, 2014, Fr. Richard
Santerre Ph.D., held a book-signing of his
435-page history, Saint-Jean-Baptiste Parish and the Franco-Americans of Lowell,
Massachusetts, 1868-1968, in the museum
of the Shrine of St. Joseph the Worker in
Lowell. Over 200 people purchased his
book on the day of the signing. He originally
published the book in French in 1993. The
second edition was translated into English
by Claire Quintal, Ph.D., and Fr. Lucien
Sawyer, O.M.I., and his translators were
also available for their signatures at the
book-signing. The second edition is not simply a translation of the first edition, for Fr.
Santerre added a 19-page name index, and a
35-page epilogue which covers the history of
the parish and the Franco-American community in Lowell an additional 35 years after the
first edition of the book, from 1969 to 2004.
Fr. Santerre’s book is only available
through the gift shop at the Shrine of St.
Joseph the Worker in Lowell, and the
phone number of the gift shop is (978)459-9522, ext. 4, and the website of the
shrine is: http://www.stjosephshrine.org/.
La guerre
La guerre c’est un calvaire
L’enfer sur la terre.
Fr. Richard Santerre smiles at the
photographer, Albert Marceau, during a
lull at the book-signing event for his book
on St-Jean-Baptiste Parish in Lowell,
held in the museum at St. Joseph Shrine
in Lowell on Sat. Feb. 8, 2014. Over
200 people purchased his book, and Fr.
Santerre and his two translators were happy
to sign their copies of his parish history.
Y a rien d’ bon a la guerre
Toute est noir a la guerre
La guerre n’a pas de gloire
La guerre c’est la misère
Y a pas d’guerre sanitaire
Y a pas d’bonne guerre
Ceux qui gagne la guerre
Se batte pas dans la guerre
C’est toujours l’humanité qui perd la
guerre
Y nous font accroire
Q’c’est une guerre sanitaire
Une belle p’tite guerre humanitaire
Une guerre soi-dite necessaire.
“R’gardez ailleurs, y a rien a voir,
Pi adorer nos chers militaires.”
by Don Levesque
(Don is a Vietnam
Veteran)
http://levesquemuse.blogspot.com/
Dr. Claire Quintal signing my copy of Fr.
Santerre’s book. Photo by Marceau.
30
Fr. Lucien Sawyer O.M.I. about to sign
my copy of Fr. Santerre’s book. Photo by
Marceau.
POÉSIE/
POETRY
Un Rêve
un rêve
je suis
tombé dans un rêve,
tu m’embrasses, face à face.
Nous restons sur ton lit, ton visage et tes
yeux bleus
je les vois
je te vois
je ferme les yeux et je me réveille
tu m’embrasses
tu me dis,«je t’ai rêvé»
Échos
SUMMER/ÉTÉ 2015
Le concert est fini, mais nous entendons les dernières notes dans la nuit.
Écoutons aux échos de cette chanson,
Aux échos du feu d’artifice,
Aux échos du passé.
Écoutons: nos aïeux nous parlent de leurs voyages des pays étrangers.
Nous sommes leurs enfants.
Nous sommes leurs échos. . .cos. . .cos.
--Maureen Perry, 2015
by Stephen-Paul
AVE MARIA © Lucie Therrien
"Je vous salue Marie pleine de grâce"
You are omnipresent, polyglot.
I've seen you globally Madonna
Hailed you nine times, in novenas.
I've touched the Holy Water in Lourde's grotto
Trickling from the crystal spring and fountain
You created for Bernadette Soubirous
When you appeared in the Pyrnée mountains
In a small chapel near the border of Italy
Pilgrims of Notre Dame de Laghet, France
Hang drawings of victims you saved in accidents
From the sixteen hundreds, to our century.
A humble borough in New Mexico
Harbors El Santuario de Chimayo.
In this red sand desert, your presence is palpable
People fervently flock for a miracle.
Glancing down at your Son, lovingly
I hoped your gaze in my direction, might stray.
On Saint Valentine, you held a long stem rose
Placed there by a husband, or a lonely lover.
And the yellow ribbon on the maple tree, bowed
Was it tied for the return of a son, a soldier?
In June, a prayer book was wedged in Jesus' hand
A rosary hung from your slender wrists
Perhaps in memory of a relative, a deceased man
Taken from his folded arms in a casket.
April's torrential rains and floods grew mold
On your veil and gown, buried among the folds.
But Autumn, with its splendid red and gold
Framed you perfectly - a sight to behold!
I strayed from you once, out of resentment
Having nearly perished in a violent accident.
Why didn't you intercede for me?
I didn't deserve such violent punishment.
I stop my car to pray and meditate
On the way back from my evening swim
At the church of Mary Immaculate
Where you and your Child stand outside - so quiet.
Lucille (Lucie) Therrien
F.A.M.E.
5 Junkins Ave., #106
Portsmouth, NH 03801
Tel: (603) 430-9524
http://www.LucieT.com
and on FACEBOOK
Your statue constantly changes hues
Like Monet's paintings of the cathedral in Rouen
With pastel shades of mauve, pink, ivories and blues
Varying at dawn, dusk, mornings and afternoons.
When I pick up my paint brush next
For inspiration, you will be my first subject
People place offerings at your bare feet
From my many photos, you, I will sketch
Clinging to their faith with fervent devotion.
Then hang my art in a vernissage,* next to this poem.
A fresh bottle of water appeared daily for weeks
A petition to quench human thirst, and for world peace. "Ave Maria" is poem included in Lucie Therrien's Book & CD set called
"Dual Citizen - Deux Citoyennetes".
The
song
is
included
on the CD in the book, with Gounod's Ave Maria in
I've photographed you in the pale of Winter
the
background.
This
is
Lucie's
15th CD. Her website is http://www.LucieT.com
Crowned with flowers, as a Mother, in May
for more info or her concert agenda."
My favorite place to visit you is on Summer hill
Where I rest beside you, on a wooden bench, still.
Surrounded by foliage and day lilies
I burden you with my concerns and worries.
31
Le Forum
POÉSIE/
POETRY
Treadmill
© 5/11/15 Donna A.
Hébert (inspired by
my family genealogy)
I am not a cow
You can't breed me
every year
Some in
childbed,
the others
The priest
just wore out
is due
for another visit
The priest
Next year's twins
came every year
will be her last
to command
they do their duty
Her husband
The eunuch's revenge
will marry
for the milk
and the heifer,
slaughter me
when I
no longer
calve or
give milk
again
Her husband,
though happy for a
new farmhand
and months of
anxiety-free sex,
was saddened
by her death
My grandmother
at thirty-five
had seventeen
pregnancies
The other
mothers in my line
averaged a dozen
children each
One had twenty-two
Only one lived
past sixty
Most perished
before fifty
32
gone
His second wife
has six
of their own now,
his first family
grown and
--------------------------
Donna Hébert
Fiddle instructor: Smith & Amherst
Colleges
413-658-4276 • Email • Website:
Teaching, Fiddling Demystified publishing,
blog
BANDS
-- Panache Quartet - with Andrea
Beaton, Jane Rothfield & Véronique Plasse
-- Mist Covered Mountains - Trio
with Molly Hebert-Wilson & Max Cohen
-- Groovemama - Great Groove
Band coaches at Old Songs & Philly Folk
Fests
-- Duo with Max Cohen - concerts,
workshops with guitarist & singer Max
Cohen
-- Chanterelle - Franco-American
fiddle & songs with Josée Vachon
http://fiddlingdemystified.com/
Coin
des
jeunes...
SUMMER/ÉTÉ 2015
Jaune/Yellow
Rouge/Red
Rose
Vert/Green
SUDOKU:
Complète la
grille en remplissant les cases vides
avec les chiffres de
1 à 9, de manière
à ce qu’un chiffre
ne se répète jamais
dans une même
ligne, colonne ou
carré. (Solution
voir page 34).
(Solution voir page 34)
(Suite page 34).
33
Le Forum
Coin
desjeunes...
Retro uve dans la
grille tous les mots de
la liste, sachant qu’ils
peuvent s’écrire dans
tous les sens, même en
diagonale et à l’envers.
Une lettre peut faire
partie de plusieurs mots.
Raye chaque mot
trouvé dans la liste et
dans la grille. Il te reste
6 lettres avec lequelles
tu formeras un dernier
mot en les relevant dans
le sens normal de la
lecture.
(Sudoku Solution de page 33)
34
SUMMER/ÉTÉ 2015
FRENCH STORIES
AND
SONGS
for
ages
with
CHILDREN
4 to 10
Tante Louise
Louise Tanguay-Ricker is a certified K-12 French Teacher, a musician and
storyteller. She brings her multiple talents to life in a fun and engaging way
that gets children speaking and singing in French within minutes!
She has
brought children to sing French songs in many local venues, has been featured
on Channel 6 “Schools That Shine” and in the Portland Herald FrancoAmerican Blog. She frequently presents her work at various Franco-American
conferences within the University of Maine system. She has published essays
on her life as a Franco-American and designed the initial elementary school
curriculum for the Maine French Heritage Language Program. Her love for
children shines through everything she does. Alors… à bientôt tout l’monde!
Reasonable rates to fit your budget. Will travel between Bangor and Portland.
Phone: (207) 322-3892 Email: LtanguayR@gmail.com
35
Le Forum
Dear Pierre;
I’d like to first start by thanking you
for taking the time to write to Le Forum and
to also thank you for sharing your father’s
experience with language.
The following language law was in
the Handbook for Teacher’s (1959) in the
St. John Valley in Northern Maine. Because
of this law we had what we call, “Silent
playgrounds”.
Lettres/
Letters
Dear Le Forum;
Thank you for another intersting copy
of Le Forum. All the articles are interesting,
but what jumped out to me was on the Poetry
page - “I will not speak French in school”.
My father, Clarence Girard, was a first
generation child born of French Canadian
immigrants from Ste Ursule, Maskinonge,
Québec to Chippewa Falls, Wisonsin. His
father, Joseph Girard, did not allow anyone
to speak English in the family home in
Chippewa Falls. Subsequently, when my
father started grade school, Notre Dame
Parish in Chippewa Falls, eh and his siblings
only spoke Canadian French. School was
taught by the School Sisters of Notre Dame.
In spite of this, only English was allowed
to be spoken in school. My father said that
whenever he spoke French in school he felt
the wrath of the nun’s ruler on his knuckles.
I imagine he was also required to write many
times, “I will not speak French in school”.
He and his siblings would then return
home from school practicing their new language. If their father heard them, they were
in trouble again, only in reverse. If they were
to speak English to each other during a meal
they were sent away fromt he table unable to
finish eating. If they were walking around
the house and let slip an English word they
immediately had to get down on all fours and
kiss the floor. This lasted until my father was
a teenager. If he had a visiting friend, German, Norwegian or another nationality that
didn’t speak French, he had better not speak
English to him in the house or he would have
to get down and kiss the floor tight in front
of his friend. Very embarrasing!
We (The French-American Heritage
Foundation-Minnesota) at the behest of
the Minneapolis Public Schools have been
asked to produce 4 session course on the
French Canadian impact on the State of
Dear Le Forum;
I would like to receive Le Forum, I
was born in Edmundston, N.B. Canada to
French parents. My parents are now gone
and I’m losing my “French” and I’m scared.
I don’t want to lose my French Heritage.
Thank You!
Esther Barbieri
Perry, ME
36
Minnesota. We are covering a periond from
1534 Canada up to present day Minnesota.
As one of the presenters, I have used the “I
will not speak French in school” article and
information that was shared in the Books/
Livres section featuring Mr. Paradis and
Mr. Richard.
During my last visit to Québec in September of 2014 I heard from folks there that
they were surprised to learn from me about
how great the Canadian French influence
is in the Midwest area. So much so that
I was asked to write an article about it for
the French newspaper in Gatineau, Québec.
Unlike the New England area of the U.S., all
our earliest towns and cities were founded
by French Canadians. They were the first
non-native people to visit this area. We have
more communities with French names than
we do with English names.
I am glad to see the upsurge in interest
in French Canadian heritage in our area. We
even have a class available to learn Canadian-French (Royal French) for those who
want to speak like their parents, grandparents and our French neighbors to the north.
Keep up the good work!
Pierre Girard
Minneapolis, MN
Dear Le Forum;
I greatly enjoy reading Le Forum.
You are doing a wonderful job.
I appreciate your hard work.
Carroll Michaud
Shreveport, LA
As School Union #127 is located
in an area where French predominates,
each teacher has an added responsibility
in making sure that English is used at all
times at school.
The children in Madawaska, Frenchville and St. Agatha are Americans and, as
such, are citizens of a country where English
is the official language. These children have
been blessed in that they can speak French
fluently. It is our hope that by introducing
the teaching of French in the elementary
school they may learn to speak French more
correctly and may be able to read and write
it too. However, the primary function of
each teacher is to teach the children how to
speak, read and write as fluently in English.
All teachers should be aware of this and
should constantly be on the alert to advance
the children in the quality and amount of
English which they use.
Any teacher violates her trust, both legally and morally, who allows herself or any
pupil to revert to French in the classroom.
Any teacher violates her trust when she
encourages children to speak anything but
English at recess, around the playground,
before or after school or even away from
the school.
Let no child approach you in French.
If he has difficulty in making you understand; help him by suggesting words, but do
not revert to the French yourself to make it
easier for him. If you do, you are not helping, you are penalizing him for he will feel
that there is no need to work hard to learn
English because he can always revert to his
French when he has difficulty.
Always be aware of your responsibility. Make the children proud of their
heritage and make them realize how many
advantages they enjoy when they can master
not one but two languages.
We welcome news, happenings from
your area!
Lettres/
Letters
Dear Le Forum;
Enclosed is a copy of an old
French-Canadian folk song that I loved to
hear my father sing at parties. He dictated
it to me and I gave it a rough translation.
He did not even know the title of the song
because his dad sang it before him. I gave
it the name “l’Immigré”. I even made an
amateurish attempt at singing it on “You
Tube”. I will try again later being more
careful of my diction.
What I would like to know, are there
any of your readers who are familiar with
this song and who composed it? If so, I
would appreciate getting an email from them
at: zavyay@gmail.com.
“Merci mille fois!” and enclosed you
will find a check to renew my subscription.
Keep up the excellent work. I really enjoy
your magazine and read the hard copy from
cover to cover.
Très amicalement,
Xavier de la Prade
Petaluma, CA
Dear Le Forum;
I would like to give praise and many
thanks to our Editor, Lisa Desjardins Michaud. She has helped volunteers to find
our ancestors and most of all the personal
friendships she has with us all. Last year
for me was medically difficult with a lot of
anxiety and depression she has been such
a God send to me to give me strength and
courage to get through 2014.
This year I was blessed with having
a 50th Wedding Anniversary party at Pat’s
Pizza. Having Lisa there was a blessing and
the joy of her giving me a Blessing from the
Pope for my Anniversary was so spiritual
to me. Lisa also obtained a congratulations
letter from the Governor, which I treasure.
I am looking forward to our Fort Kent
trip for overnight to attend a concert. It will
be a joy to hear French music. Lisa organized this, the band is “La Racolte”.
I was unable to be at my great-grand(Continued on page 39)
L’IMMIGRÉ
SUMMER/ÉTÉ 2015
Quand je suis parti du Canada, pour m’en aller aux États,
J’avais une vieille valise, mais il n’y avait pas beaucoup de vêtements,
Et j’avais une vieille chemise, il n’y avait pas grand argent dedans.
Dans mon chemin j’ai rencontré, un de mes meilleurs associés,
Il m’a dit, mon cher camarade, tu t’en vas donc aux États,
Tu vas manger de la misère, retournez-vous au Canada.
Moi, je suis resté fort bien surpris, je suis resté le coeur saisi,
Mais j’ai dit tout bas à ma femme, continuons notre chemin,
Dieu nous y sera reconnaissant, il sauf gardera notre destin.
On a bien été deux ans passés, sans pouvoir y retourner,
On n’a pas mangé grand misère, mais on a beaucoup travaillé,
Au soir au claire de la lune, le matin avant le grand levé.
Mes enfants pour être habitants, il faut être fort et travaillant,
Il ne faut pas qu’en dormitoire, ça nous prenne sur les champs,
Nous épave dans la mémoire, nous périrons dans peu de temps.
Quand nous étions au Canada, mes enfants me disaient Papa,
On y entend sonner les cloches, le matin pour nous réveiller,
Icic, on n’entend pas les cloches, le matin pour nous appeler.
Mes enfants, il faut que je vous dise, la vie est pleine de surprises,
Aujourd’hui on s’est établi, mais quelque part dans notre esprit,
Il y a ces petits ennuis, et on se dit, «Oui, je m’en souviens.»
THE IMMIGRANT
When I left Canada, to go live in the States,
I had an old suitcase, but it contained little clothes,
An I had an old shirt, but with little money in the pockets.
On my way, I met one of my best friends,
He told me; “My dear friend, you are going to the States!
You are going to suffer much, find your way back to Canada.”
Me, I was very surprised, my heart was downtrodden,
But I said in a low voice to my wife, let’s continue on our way,
The Lord will show us the way, He will safe guard our journey.
We were there for a good two years without the possibility of returning,
We did not suffer much, but we surely toiled a great deal,
In the morning from the break of day, to the evenings in the moonlight.
My children, to be farmers, you have to be strong and resourceful,
You must not daydream while working in the fields,
For our dreams will be chip wrecked; and in little time, lose our way.
When we lived in Canada, my children used to call me Papa,
One would hear the church bells ring to wake us in the mornings,
Here, we do not hear the church bells calling us at break of day.
My children, I have to tell you that life is full of surprises,
Today, we are established, but hidden in our memories,
When hardships arise, we repeat, “Yes, I remember!”
“Oui, je m’en souviens!”
*This is a translation of a song my Dad used to sing. Neither he nor I knew the title
because he learned it from his father. You may find me trying to sing this song on “YouTube”
if you print in my name: Xavier de la Prade. I would be elated to learn the real title and
the composer’s name someday.
37
Le Forum
Franco-American Families
of Maine
par Bob Chenard,
Waterville, Maine
Les Familles Fecteau
Welcome to my column. Over the
years Le Forum has published numerous
families. Copies of these may still be available by writing to the Franco-American
Center. Listings such as this one are never
complete. However, it does provide you with
my most recent and complete file of marriages tied to the original French ancestor.
How to use the family listings: The left-hand
column lists the first name (and middle name
or initial, if any) of the direct descendants of
the ancestor identified as number 1 (or A, in
some cases). The next column gives the date
of marriage, then the spouce (maiden name
if female) followed by the town in which the
marriage took place. There are two columns
of numbers. The one on the left side of the
page, e.g., #2, is the child of #2 in the right
column of numbers. His parents are thus
#1 in the left column of numbers. Also, it
should be noted that all the persons in the
first column of names under the same number are siblings (brothers & sisters). There
may be other siblings, but only those who
had descendants that married in Maine are
listed in order to keep this listing limited in
size. The listing can be used up or down - to
find parents or descendants. The best way
to see if your ancestors are listed here is to
look for your mother’s or grandmother’s
maiden name. Once you are sure you have
the right couple, take note of the number
in the left column under which their names
appear. Then, find the same number in the
right-most column above. For example, if
it’s #57C, simply look for #57C on the right
above. Repeat the process for each generation until you get back to the first family in
the list. The numbers with alpha suffixes
(e.g. 57C) are used mainly for couple who
married in Maine. Marriages that took place
in Canada normally have no suffixes with the
rare exception of small letters, e.g., “13a.”
If there are gross errors or missing families,
my sincere appologies. I have taken utmost
care to be as accurate as possible. Please
write to the FORUM staff with your corrections and/or additions with your supporting
data. I provide this column freely with the
purpose of encouraging Franco-Americans
to research their personal genealogy and to
take pride in their rich heritage.
38
FECTEAU
Pierre Filteau (Feuiltaut & Fecteau), born 1641 in France, died in 1699 in PQ, son of
Robert Feuiltaut and Marguerite Brochet of the town of St. Georges-de-Montaigu, department of Vendée, ancient province of Poitou, France, married at Québec city on 22 February
1666 to "Fille-du-Roi" Gilette Savard, born in 1651 in France, died 1703 in PQ, daughter
of François Savard and Jeanne Maron of the parish of St. Aspais, in the city of Melun,
department of Seine-et-Marne,ancient province of Brie, France. St.Georges-de-Montaigu
is located 17 miles south-southeast of the city of Nantes.
1
Pierre
22 Jun 1666
Gilette Savard
Québec city
2
2
Nicolas 1m.
27 Apr 1699
Suzanne Maurier
St.Jean, I.O.
"
2m.
19 Jul
1700
Françoise Mailloux
Beaumont
3
Gabriel23 Nov
1712
Marguerite LeRoyBeaumont4
Pierre
27 Feb 1713
Marie Roy
contract Gaschet 5
Jean-Baptiste
22 Sep 1721
M.-Françoise Roy
Beaumont
6
3
Pierre
20 Oct 1749
Marguerite Noël
St.Pierre, I.O.
7
4
Antoine
26 Sep 1740
M.-Josette Méthot
Québec city(ND) 8
5
Charles
29 Jul
1743
M.-Madeleine Gagnon
St.Nicolas9
Louis30 Sep
1749
M.-Anne HuardLevis10
6
François
24 Nov 1750
M.-Démérise Guay
Beaumont
11
Jean-Baptiste
07 Oct 1760
M.-Marguerite Guay
Beaumont
12
7
Pierre 1m.
05 Aug 1783
Angélique Pouliotte
St.Charles
"
2m.
10 Feb 1795
M.-Anne Buteau
Berthier
13
8Antoine23 Sep
1771
M.-Josette LedouxSt.Denis14
9
Charles
17 Nov 1766
M.-Marguerite Loignon
St.Nicolas
15
10
Jean-Baptiste
13 Jan 1772
M.-Anne Lebrun
Ste.Marie, Beauce 16
François19 Jan
1779
Marie MarcouxSte.Marie17
11
François19 Oct
1772
M.-Louise CharestLauzon18
12
Alexandre1m.
30 Mar 1788
Elisabeth Couture
Beaumont
20
"
2m.
04 Feb 1811
M.-Louise Bussière
St.Henri
"
3m.
30 Oct 1826
Adélaïde Blais
St.Henri
21
Joseph09 Feb
1795
Charlotte RoyBeaumont22
13
Grégoire
16 Sep 1812
Françoise Dagneau-Lapr.
St.Henri
23
14
Antoine
17 Oct 1803
Angélique Guértin
St.Antoine
24
15
Augustin22 Feb
1802
M.-Josette CroteauSt.Nicolas25
Julien13 Feb
1809
Angélique DemersSt.Nicolas26
16
Pierre
19 Jan 1796
M.-Josette Rancourt
St.François, Beauce27
Augustin24 Oct
1809
M.-Josette JacquesSte.Marie29
Jean-François
09 Feb
1819
Louise FontaineSte.Marie30
17
François
17 Jan 1804
M.-Marguerite Grenier
Ste.Marie
31
Louis06 Oct
1807
Marie LessardSte.Marie32
18
Jean-Baptiste
21 Aug 1798
M.-Anne Turgeon
Québec(ND)
33
20
Joseph15 Jan
1816
Victoire BilodeauSt.Henri34
21
Majorique
09 Nov 1847
M.-Arch. Paquet-Lavallée St.Anselme
35
22
Hubert 1m.
26 Feb 1827
Angèle Roy
Beaumont
36
"
2m.
07 Feb 1848
Judith Pageau
St.Isidore
Jean-Baptiste
02 Oct
1827
M.-Louise FortinSt.Henri37
23
Michel
14 Feb 1854
Sophie Lecours
Ange-Gardien
38
24
Raphaël
19 Oct 1847
Angélique Bourgeois
St.Antoine-s-Rich. 24A
25
Constant1m.
28 Jul
1829
Marie Martineau
St.Nicolas
"
2m.
15 Oct 1833
Christine Demers
St.Nicolas
39
Augustin03 Jul
1838
Julie GingrasSt.Nicolas40
26
Julien14 Feb
1832
Basilice DemersSt.Nicolas41
Augustin07 Aug
1832
Julienne LambertSt.Nicolas42
27
Pierre 1m.
18 Jan 1820
M.-Louise Grenier
Ste.Marie(to Biddeford)
"
2m.
31 Aug 1847
Marguerite Marcoux
St.Elzéar
27A
Joseph30 Sep
1823
Josette LessardSt.François46
29
Joseph
23 Jan 1844
M.-Marguerite Ferland
Ste.Marie
47
Jean-Baptiste
13 Jan
1846
Anastasie BissonSte.Marie48
30
Jean-Baptiste
07 Nov 1848
Josette Binet
St.Elzéar
52
31
François25 Jan
1842
Josette VerreauSte.Marie56
Thomas13 Jan
1846
Hélène Vachon-Pomerleau
Ste.Marie59
32
Louis
1m.
20 Oct 1835
Hélène Gagné
Ste.Marie
60
"
2m.
26 Oct 1847
Justine Laplante
St.Elzéar
61
33
Jean-Baptiste
23 May 1826
Euphrosine Montpas
Beaumont
62
[dit St-Hilaire]
34
Marcellin
29 Jan 1856
Philomène Canac-Marquis St.Anselme, Dorch.63
35
Émilien
15 Nov 1873
Célina Charland
Coaticook
64
François18 Oct
1885
M.-Délima CoutureSt.Samuel35A
36
Hubert22 Oct
1850
Marie GagnéSt.Isidore65
Ferdinand
06 Feb 1854
Esther Goulet
St.Isidore
36A
37
Joseph
18 Jan 1858
Léocadie Bernier
St.Charles
67
(See the fall issue of Le Forum for more...)
SUMMER/ÉTÉ 2015
This coming August 5-9, 2015, in Québec City, the seventh largest gathering of families Gagnon-Belzile to celebrate
the 375th anniversary of the establishment of Gagnon brothers and their sister in Nouvelle-France (New France). All
information is available in both languages on the festival's website:
http://www.famillegagnonbelzile375ans.org/.
Note that the invitation to this gathering is for anyone who may be interested in some way to this great family.
Les Familles Gagnon and Belzile Website http://www.famillegagnonbelzile375ans.org/.
Contacts
Gilles Gagnon. gilles071.gagnon@sympatico.ca
Claude Belzile belbou@cgocable.ca
Les Familles Gagnon et Belzile Inc. gagnonbelzile375@outlook.com
(Continued from page 37)
daughter’s first birthday because I fell at
the airport and broke my wrist in 3 places.
So, this year after Christmas I started to
feel better and told my daughter to make
arrangements for May to celebrate Kiyomi’s
2nd birthday.
In March I asked Lisa if it was possible for me to record French songs I have
learned since parochial school in Winslow,
we had Ursuline nuns. Lisa told me that it
would mean more to Kiyomi if she could see
me sing. So I agreed to do a DVD.
I can assure you, Kiyomi Elizabeth
was so happy to see her Grand Mémère talk
to her and sing. She was so happy to see me
on a big screen. I felt one of the best gifts
I could do for Kiyomi is give her a special
memory gift of me singing French songs.
She loves to have someone sing to her. I
can assure you my trip to California was
such a joy to attend Kiyomi’s 2nd birthday,
have Mother’s Day with 3 generations of
Mom’s and also celebrate my 75th birthday
with all my girls, daughter Lesley Angelina,
Granddaughter Erica Leigh and my precious
great grand daughter, she is giving us added
love and joy in our elderly years. Ron and
I are so thankful for God to shed loving
blessings on us.
Thank you Lisa for being such a kind,
considerate, generous and loving friend, that
gives so much to others to help us.
I have told Lisa, I feel like you are my
adopted daughter.
Lisa my God shed blessings of joy and
good health in you future. Than you from
the bottom of my heart for your friendship.
You are an amazing woman, Lisa Desjardins
Michaud.
You are a precious friend and I am
happy you are in my life.
With Love and Appreciation,
Diane Bourque Tinkham
Old Town, ME
Lucienne Elise
Cloutier
1909-2015
OLD TOWN - Lucienne Elise Cloutier, 105, a resident of Treat & Webster Island
aka French Island, passed away peacefully
at home May 13, 2015 with her family
by her side. Lucienne was born on June
24, 1909 in St. Cyprien, Québec, Canada.
(To see more at: http://obituaries.
bangordailynews.com/obituaries/bdnmaine/
obituary.aspx?n=lucienne-elise-cloutier&pid=174871631&fhid=10701#sthash.5tVCYWYi.dpuf)
Lucienne appeared in Le Forum, Vol.
37 #1, Spring 2014 edition. “The State of
Franco-Americans”, by Margaret Nagle.
The article touches upon Lucienne’s life and
she is accompanied by her great-great-great
niece, Jordyn Lee. To read the article see
pages 10-12: http://umaine.edu/francoamerican/files/2014/05/LF_Vol_37_No_1_a.pdf
39
Université du Maine
Le FORUM
Centre Franco-Américain
Orono, ME 04469-5719
États-Unis
Change Service Requested
THE FRANCO AMERICAN CENTRE
OF THE
UNIVERSITY OF MAINE
The University of Maine Office of Franco American Affairs
was founded in 1972 by Franco American students and community
volunteers. It subsequently became the Franco American Centre.
From the onset, its purpose has been to introduce and integrate the Maine and Regional Franco American Fact in post-secondary academe and in particular the University of Maine.
Given the quasi total absence of a base of knowledge within
the University about this nearly one-half of the population of the
State of Maine, this effort has sought to develop ways and means
of making this population, its identity, its contributions and its
history visible on and off campus through seminars, workshops,
conferences and media efforts — print and electronic.
The results sought have been the redressing of historical
neglect and ignorance by returning to Franco Americans their history, their language and access to full and healthy self realizations.
Further, changes within the University’s working, in its structure
and curriculum are sought in order that those who follow may
experience cultural equity, have access to a culturally authentic
base of knowledge dealing with French American identity and the
contribution of this ethnic group to this society.
MISSION
• To be an advocate of the Franco-American Fact at the
University of Maine, in the State of Maine and in the region, and
• To provide vehicles for the effective and cognitive
expression of a collective, authentic, diversified and effective
voice for Franco-Americans, and
• To stimulate the development of academic and non-academic program offerings at the University of Maine and in the
state relevant to the history and life experience of this ethnic group
and
• To assist and support Franco-Americans in the actualization of their language and culture in the advancement of
careers, personal growth and their creative contribution to society,
and
• To assist and provide support in the creation and implementation of a concept of pluralism which values, validates
and reflects affectively and cognitively the Multicultural Fact in
Maine and elsewhere in North America, and
• To assist in the generation and dissemination of knowledge about a major Maine resource — the rich c u l t u r a l a n d
language diversity of its people.
Non-Profit Org.
U.S. Postage
PAID
Orono, Maine
Permit No. 8
LE CENTRE FRANCO AMÉRICAlN DE
l’UNIVERSITÉ DU MAINE
Le Bureau des Affaires franco-américains de l’Université
du Maine fut fondé en 1972 par des étudiants et des bénévoles de
la communauté franco-américaine. Cela devint par conséquent le
Centre Franco-Américain.
Dès le départ, son but fut d’introduire et d’intégrer le Fait
Franco-Américain du Maine et de la Région dans la formation
académique post-secondaire et en particulier à l’Université du
Maine.
Étant donné l’absence presque totale d’une base de connaissance à l’intérieur même de l’Université, le Centre Franco-Américain s’efforce d’essayer de développer des moyens pour rendre cette
population, son identité, ses contributions et son histoire visible sur
et en-dehors du campus à travers des séminaires, des ateliers, des
conférences et des efforts médiatiques — imprimé et électronique.
Le résultat espéré est le redressement de la négligence et de
l’ignorance historique en retournant aux Franco-Américains leur
histoire, leur langue et l’accès à un accomplissement personnel sain
et complet. De plus, des changements à l’intérieur de l’académie,
dans sa structure et son curriculum sont nécessaires afin que ceux qui
nous suivent puisse vivre l’expérience d’une justice culturelle, avoir
accès à une base de connaissances culturellement authentique qui
miroite l’identité et la contribution de ce groupe ethnique à la société.
OBJECTIFS: 1 – D’être l’avocat du Fait Franco-Américain à l’Université du Maine, dans l’État du Maine et
dans la région.
2 – D’offrir des véhicules d’expression affective et cognitive
d’une voix franco-américaine effective, collective, authentique et
diversifiée.
3 – De stimuler le développement des offres de programmes
académiques et non-académiques à l’Université du Maine et dans
l’État du Maine, relatant l’histoire et l’expérience de la vie de ce
groupe ethnique.
4 – D’assister et de supporter les Franco-Américains dans
l’actualisation de leur langue et de leur culture dans l’avancement
de leurs carrières, de l’accomplissement de leur personne et de leur
contribution créative à la société.
5 – D’assister et d’offrir du support dans la création et l’implémentation d’un concept de pluralisme qui value, valide et reflète
effectivement et cognitivement le fait dans le Maine et ailleurs en
Amérique du Nord.
6 – D’assister dans la création et la publication de la connaissance à propos d’une ressource importante du Maine — la
riche diversité

Le Forum Vol. 37, #4 - University of Maine

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